for the joy that was set before him endured the cross despising the shame sat down at the right hand of the throne of God Let us choose him for our guide in our motions in our rest leading us out and bringing us in turning and gathering us one unto another and to himself unto whom all the ten thousands thousands of Israel ought to be gathered Gen. 49.10 2 Thes 2.1 Arguments are wont to be brought to perswade us to our duty Are any needful unto this Psal 133. v. 1. If so behold how good and how pleasant it is that brethren dwel even as one The Prophet admires the goodness and pleasure of the excellent way of mutual love These two motives very seldom meet For some things are good which have no delight and pleasure in them as the labour of repentance sorrow for sin the throws and pangs of mortification Some things are delightful which are not good as the pleasures of sin But brethren to dwel together in unity comprehends both Vis unita fortior when they are as one they more strongly advance the profit one of other How good how profitable when many have one heart and one soul and one spirit when the good of one is the good of all when every one rejoyceth in the good of another as of his own how joyful how pleasant This is the pretious ointment the unction of the Spirit John 2.20 which descends from the Holy one from Christ the Head to the Beard the aged ones united unto Christ the dew of the holy Word that renders the heart fruitful There the Lord commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's a great emphasis in that word That blessing And no marvel For what is that Blessing but the life for evermore Psal 24.3 4 5. For unity and love invites God and his good Spirit unto men as when the Disciples were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place the Spirit of God came upon them Acts 2.1 2. And it is the Apostles Vale to the Corinthians Finally Brethren farewell or rather rejoyce 2 Cor. 13. v. 11. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you 2 Cor. 13.11 I will take of the spirit which is upon thee Numb 11. v. 17. and will put it upon them and they shall bear the burden of the people with thee that thou bear it not alone What here the Translators turn I will take of the spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is separabo de spiritu so Pagnin I will separate of the spirit and Vatablus Segregabo I will sever of the spirit and so Munster also the Tigurin and French Bibles Which is properly so to separate as to reserve what is so separated So Arias Montanus reservabo I will reserve of the spirit And to the same purpose Tremellius seponam I will set apart In this sense Esau saith to his father Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast thou not reserved one blessing for me Gen. 27.36 This separation and reservation is by way of excellency Whence the Princes and Nobles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are separated from the multitude by reason of high place and dignity but also in regard of that excellent spirit which is in them So we read that Moses Aaron Nadab and Abihu and the Seventy Elders are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Excellent ones or Nobles of the sons of Israel Exod. 24.11 where the Chald. Paraphrast hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grandees and Princes and the LXX hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect or chosen ones or the choise of the chosen ones Of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such choise such excellent men men of an excellent spirit Prov. 17.27 consisted the great Synedrion the Synagoga magna called the Sanhedrin the great Council of the Jewes The ground of ordaining this Government constituted by God himself is that the weakness and waywardness of the people might be born by their Governours Whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because they are elati or praelati lifted up and preferred above others although that be true but also because their principal business is to bear as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the burden of the people Or if because they are lifted up above others it is as the clowds are lifted up which are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may shower down showers of Blessings upon the earth as governours ought to do upon the inferiour people Therefore the excellent spirit was imparted unto these seventy men that thereby they might be enabled to bear the burden of the people Whence it is that the spiritual men are the strong men and most able for that imployment We who are strong ought to bear the infirmities of the weak Rom. 15.1 and not to please our selves which is one character of an Elder though under another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.7 And who are thus strong but the spiritual men Gal. 6.1 Brethren if a man be overtaken in a fault ye who are spiritual restore such an one in the spirit of meekness Yea this spirit is the spirit of love which is so strong that it beareth all things 1 Cor. 13.7 and that the rather because their burden is somewhat lightned by their dear relations of children whom they have begotten 1 Cor. 4.15 and of whom they travel Gal. 4.19 Especially the burden being divided among so many The Lord commands Moses to gather to him seventy men of the Elders of Israel whom Moses knew that they were Elders of the people The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Presbyters or Elders of Israel whom thou thy self knowest c. Which Eldership therefore is not to be understood of natural age in this outward world but in regard of the wisdom or Christ himself who enters into the holy souls according to the ages Wisd 7. v. 27. Wisd 7.27 which our Translators turn in all ages and makes friends of God and Prophets The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word sound thus according to ages She Wisdom descending into holy souls makes friends of God and Prophets Which is confirmed by the Apostle Ephes 4. v. 7. Ephes 4.7 Vnto every one of us is given grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the measure of the gift of Christ that is of Christ himself who is that gift as he calls himself John 4.10 And Socrates in Plato's Apology for him saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods gift to the Athenians as every good man is to the place where he lives It is the spiritual old age or age of the spirit that is here to be understood For if in truth and in Gods computation they were old whom the world accounts such who should be elder then
errour of Balaam for reward and perished in the gain-saying of Kore Yea these Grand-fathers of iniquity as they served the Father of lies in their own respective generations so they were in after-times as it were revived and born again yea and in our times live again There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a regeneration of them who corrupt and infect the people as they formerly did They know the peoples humour well and the people theirs and so they claw one another Jer. 5. ult Of such also the Apostle speaks 2 Tim. 3.8 9. As Jannes and Jambres withstood Moses even so these resist the truth 2 Tim. 3. v. 8 9. men of corrupt minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted according to the minde of no judgement concerning the faith But they shall not proceed very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For their madness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be manifest unto all as that of theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also was By which words S. Paul shewes plainly that these who in the times wherein they are said to have lived and deceived the people the same should have their times again wherein they should deceive the people again For as David Elias and others have had their times in the flesh to teach the people and instruct them in the truth of God as also their times in the spirit Thus David in spirit must serve an after-generation Ezech. 34.23 and John the Baptist is Elias as he who came in the spirit of Elias Luke 1.17 So on the contrary Cain and Balaam and Korah and Dathan and Abiram and Jannes and Jambres have had their times in the flesh and must have their times in the Spirit also to serve him who deceives the nations And there is good reason for this circle and resolution 1. Satan is a lyar from the beginning and a great Apostate and he is the same he ever has been heretofore as subtil as malitious as operative and active according to the power permitted unto him read 2 Thess 2.8 9. Revel 13.11 12 13. 2. False Prophets and schismatical Teachers acted by this lying spirit flatter the people whom they call blessed Esay 3. v. 12. and so cause them tolerre and swallowed up the way of their narrow paths and seduce them into the broad way Thus the conspirators tell Moses and Aaron that all the congregation was holy and the Lord was among them Numb 16. v. 3. And the people is as easily brought into a good opinion of themselves as they are prone to revolt 3. God himself hereby tryes the people Deut. 13.3 and punisheth their leaders by putting a lying spirit in their mouthes 2 Thess 2. v. 10 11. 1 Kings 22 23. And the people because they received not the love of the truth that they may be saved even for that cause God sends them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficacy or operative power of errour that they should believe a lie c. 2 Thess 2.10 11. And this the Lord doth that the truth in these last times might answer to the types of the former For so Cain was a patern and father to all Apostates from God their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their guide and leader who made a broad way for all his followers to walk in For so ye read of the way of Cain Jude v. 11. And Balaam the oldness corrupter and devourer of the people as his name signifies he hath his followers even those who bring the people into bondage who devour them who take of them 2 Cor. 11.20 And Korah Dathan and Abiram have those of their issue who plead antiquity old customes of the Church and ancient Fathers to patronize and father their schisms heresies and errours But as the impiety of Korah was most notorious who withdrawing himself and betaking himself apart by his lewd example and seditious counsel won upon the Princes and the people so was the piety of the sons of Korah most notable with whom nor authority of the Princes nor example of the multitude nor the most endeering relation nor honour nor dignity nor seeming obligation of gratitude toward their parents could prevail so far as to make them sin against their God Nor was this piety toward their Father in heaven lost or unrequited For when their father upon earth with his name and family according to his earthly desires and designes was swallowed up of the earth their heavenly Father gave them a lasting name a name of renown which stands upon record in holy Scripture in eleven Psalms most of them consolatory bearing in their titles The sons of Korah for Samuel the Prophet and Heman the singer were of Korah's posterity 1 Chron. 6.33 A memorable example and powerful encouragement unto thee O thou Israel of God to call no man Father upon earth since one is our Father in heaven of whom the whole family in heaven and earth is named Ephes 3.15 Patrizate Be ye followers of God as his dear children depart from the tents of your wicked parents and touch nothing of theirs lest ye be consumed in all their sins Numb 16.26 Come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you and will be a Father unto you and ye shall be my sons and daughters saith the Lord Almighty 2 Cor. 6.17 18. And behold the Rod of Aaron for the house of Levi was budded Numb 17. v. 8. and brought forth buds and bloomed blossoms and yielded Almonds The Lord in these words determins the difference between the Rebels of the Tribes of Levi and Reuben and the faithful and obedient of the house of Aaron Herein I except against the translation of three words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turnd a Rod. Which although in the latitude of the word it may so signifie yet in this place of Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot conveniently be so rendred but rather a staff such as the Princes of the people in their several Tribes were wont to carry as an Ensigne of their place and authority Numb 21.18 Which yet was not proper to the Princes of Israel but common also to the Governours of other nations as to the Moabites Jer. 48.17 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear a Staff is put among the characters of a Magistrate saith Theophrastus So Homer speaks of a Magistrates staff Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now again the Grecian Judges bear it the staff in their hands as also they who have received lawes from Jupiter And the ancient custom of this nation is well known that the Lord Chamberlains and other great Officers of the kingdom have been wont to carry white staves the Ensignes and tokens of their high places of authority Beside the use of the Rod is for correction 1 Cor. 4.21 shall I come to you with a Rod or with the spirit of meekness But the staff is for supportation
believed when he left his country yet unless he had then believed God promising an other land he had not left his own country No man will part with the present good but in hope of inioying that which is better and therefore Hebr. 11.8 It is said by faith he obeyed and desired a better country that is an heavenly vers 6. This is belief in the father correcting us and nurtering us under the law And such belief is that Hebr. 11.6 This is the portch of the Temple the fear the beginning of wisdom which is an entrance into the holy even the holy faith Axiom 6. Abram believed in the Lord and he accounted it unto him for righteousnesse These words contain Gods acceptance of Abrams belief The LXX here have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively it was imputed unto him and so this place is thrice cited Rom. 4.3 Gal. 3.6 James 2.23 Herein let us inquire 1. What is meant by Righteousnesse 2. Counting for Righteousnesse 3. How God may be said to count Abrams belief for Righteousnesse 1. Esay 51.1 Deut. 6.25 Psal 24.5 Dan. 4.24 Esay 56.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be your righteousnesse he shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy from the Lord and righteousnesse One expounds the other do away thy sins by mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep judgment and do righteousnesse for my salvation is neer to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my mercy The word we turn to count is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most frequently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to think esteem reckon impute It is used in Scripture in regard of sin 1. 2 Sam. 19.19 Psal 32.2 negatively as to discount it to discharge it not impute it unto the sinner Let not my Lord impute iniquity to me saith Shimei to David Blessed is the man unto whom the Lord imputeth not iniquity 2. In regard of righteousnesse affirmatively and so to impute for righteousness Psal 106.30 with Num. 25 12 13. Mal. 2 5. is for God to accept and reward what good is found in us working according to his will whereby we give him honour though it were our bounden duty so to do Phineas gave God the honour of his power fearing before his name and the honour of his justice then executed upon Israel for their idolatry and whordome and this the Lord accepted as a righteous and well pleasing service at his hand and rewarded it with his Covenant of peace and an everlasting priesthood in his posterity who kept the conditions of the covenant 3. To count or impute faith for righteousness or to esteem it as righteous may be two wayes understood 1. Either as faith in Christs obedient death the attonement for our sinns is accounted to the belief for righteousness whereby the sinner is acquitted and pardoned as if he were innocent and had not sinned 2. Or else as faith in the truth and power of God who promiseth and is faithfull and true and able to performe what he promises is imputed for righteousness The latter is here meant as it is evident in the Text. Thus Abram believed in God promising him a son and able to perform what he promised And herein lies no small part of our happiness that though our natures were fully repaired by sanctification and holiness which is the positive part of righteousness yet unless the guilt of our former sinns be taken away by non-imputation pardon and forgiveness of our old sinnes we should yet perish What is it then to be justified not to be imagined righteous Rom. 8.10 Psal 24.5 Jer. 23.6 Rom. 6.18.22 and 14.17 but to be truly made so by the spirit of God which is the very righteousness it self The spirit is life because of righteousness He shall receive righteousness from the Lord Thus Christ is called the Lord our righteousness or the righteousness of our God given unto us Reason Why did the Lord count faith to Abram for righteousness 1. Whither can this imputation be referred but unto the gratious estimation of God whereby he is pleased to over-value the act of his creature wrought by his power and esteeme it and reward it above the worth of it 2. That reason which may be considered in regard of Abram was the glory he gave unto God by believiug in his truth and power For he who believes and trusts in another hath an high opinion of him that he is faithfull and true in what he speakes and is able and willing to effect what he promises If any unexperienced chapman should come to one of you and profess his ignorance in the commodity he is to buy and say that he relied wholly upon you and trusts you ye will not deceive such a man The deceiving of confidence is the very worst of all deceipts Such a belief had Jehoshaphat a son of Abram we have no might saith he against this great company 2 Chron. 20.12 that cometh against us neither know we what to do but our eyes are towards thee God accepted that faith and bountifully rewarded it Rom. 4.20 21 22. Thus when Abram believed God and so gave glory to his truth faithfullness and power God for that very reason imputed righteousness unto Abram Objec If faith be imputed for righteousness then possible it is that a justified man may be an unjust man and the holy Text seemes to countenance this inference what saith the Scripture Rom. 4.3.8 Abram believed and it was counted to him for righteousness but to him that worketh not but believeth on him that justifies the ungodly faith is imputed for righteousness whence David Blessed is the man Psal 32.2 saith he unto whom the Lord imputeth not iniquity Hence some of great name collect these consequences how truly I say not 1. That Abram was one who wrought no works of righteousness but only believed in God and 2. That God justifies the ungodly so that though they be lewd and ungodly yet he accounts them just what strange collections are these yet such as I fear too many make from these words Yea 3. Hence it will follow that he is a blessed man who hath only the non-imputation of his sin whose sins are forgiven him though otherwise he be a sinful man Let us answer to these three doubts 1. It seems that Abram wrought no works of righteousness Why To him that worketh not but believeth on him that justifies the ungodly c. he works not but believeth We must know therefore that the Scripture makes no opposition between good works and believing in him that justifies the ungodly but the opposition lies between the works of the Law without faith and with exclusion of faith and belief on him that justifieth the ungodly For without doubt to walk in
flesh faileth or waxeth lean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of fatnesse or as another English translation hath it for want of fatness So Jer. 10.14 Every man is bruitish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of knowledge And Chap. 48.45 They fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of strength Lam. 4.9 These pine away stricken thorow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of the fruits of the fields Thus also in Latin à and ab import a want and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek whereof Castellio gives examples in his Annotations on the place But it s said Hebr. 11.20 that by faith Isaac blessed Jacob and Esau concerning things to come Was it any part of Esaus blessing to want the fatnesses of the earth and the dew of heaven Surely no wherefore the words may be thus rendred with a diversity Thy dwelling indeed shall be without the fatnesses of the earth and without the dew of heaven from above by thy sword thou shalt live shalt serve thy brother But the time shall be when thou shalt have the dominion and thou shalt break his yoke from off thy neck which came to passe in part 1 Kings 11.14 but we read of a general revolt 2 Kings 8.22 For the respective blessings of both brethren reached not to their persons but to their posterities and therefore the Apostle saith that Isaac blessed them concerning things to come Howbeit if this translation of Castellio seem harsh though the letter and history will bear it we may understand that of our Translators in the mystery Whereas therefore Isaac had given Jacob the blessing proper to the heavenly man the dew of heaven and fatnesses of the earth c. Soveraignty over Nations c. This is That one blessing The other is proper to the earthly man but in an inverse order to that of the heavenly The fatnesses of the earth his own principle and the dew of heaven imparted to him by the heavenly man And whereas service to his brother is added as a part of Edoms blessing it appears that it is a blessing to the earthly man to be subject to the heavenly As for like reason the Philosopher in the first of his Politicks could say that it is the happiness of the Beast to be subject to the Man And God grant that we may so bear the image of the earthly that we may bear the image of the heavenly That thou mayest be a multitude of people Here Genesis Chap. 28. Ver. 3. as often elsewhere most voices carried the worse translation into the context and cast the better into the margent For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly signifies an Assembly than a multitude and is often rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but more often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An accordingly the French and Spanish translations have Congregations of peoples For the word is in the plural This is not a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about words as perhaps some will say who esteem the Church Mole non virtute rather by the multitude of professors than by their vertues and graces For In these words Isaac blesseth Jacob concerning things to come Hebr. 11.20 and prayeth for the increase of the Church among the Nations Be thou in caetum populorum for an Assembly or Church of the Nations So Pagnin and Vatablas turn the words And the marginal Glosse of the Spanish Bible speaks thus Be thou a father and stock of the congregations and peoples To the like purpose is the marginal note in the Bishops Bible He Isaac hath respect to the number of Gentiles which should be joyned to the faithful of Jacobs house This Iacob prophesied that it should come to pass in Shiloh the off-spring of his son Judah for it is evident that our Lord sprang of Judah Heb. 7.14 that unto him should be the gathering of the nations Gen. 49.10 And the Apostle intreats the Thess alonians by the coming of our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our gathering together unto him The Lord be pleased to accomplish Isaacs blessing Jacobs prophesie and Pauls adjuration unto every good willing soul But the name of the City was called Luz at the first Gen. 28. Ver. 19. Our Translators have here left out part of the name which is Vlam The Greek Interpreters exceedingly vary in this word rendring it some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the true reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet containes two words saith Drusius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlineary Gloss turns Eulam and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now we have found the name what shall we do with it what shall we make of it One of our best Criticks gives this for the meaning of it Porticus Nucum the Porch of Nuts or Almonds But what sense that carries that will satisfie I know not And although Hierom will not allow Vlam to be any part of the Cities name but Luz onely nor he nor any who herein follow him tell us what the meaning of Ulam is and what other sense it should have in this place then what I have named The words put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the porch of perversenesse So Prov. 2.14 and 3.32 The froward or perverse is an abomination to the Lord. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Prov. 14.2 He that walketh in his uprightness feareth the Lord but he that is perverse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his wayes despiseth him Where the fear of the Lord and perverseness are opposed Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch is the entrance into the true Temple of God and is the fear of God which is the beginning of wisdom Prov. 9.10 So Psal 5.7 I will come into thine house in the multitude of thy mercy and in thy fear will I worship towards the Temple of thy holiness That fear is the porch or entrance into the Temple Which Porch hath been and yet is neglected Whence proceeds adultery murder Genesis 20.11 yea all perverseness as the Apostle demonstrates all wickednesse to proceed from hence even from the want of Gods fear Rom. 3.9 18. because there is no fear of God before their eyes This Porch Jacob repaired by the unction of the Spirit of fear which driveth away sins Ecclus 1.21 For by the fear of the Lord men depart from evil Prov. 16.6 And the Jacob called the name of the place Bethel that is the house of God And herein the Primitive Disciples of Christ conversed together and began their religion Acts 2.43 and 5.11.12 and 9.31 Jacob returning to Bethel built an altar there and added unto that name and called it El-Bethel that is the God of Bethel Gen. 35.7 If therefore we finde our selves in Luz in perversnesse and sin let us enter into Ulam the Porch and let us pray to the Lord to implant in us his fear which
was called a Nazaren and hereby typified by Joseph the Nazarite of his brethren as some conceive who read Nazaren with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t s And truly these letters are sometime used promiscuously one for the other as 1 Chron. 16.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 96.12 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many the like They who read the word Nazaren with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand hereby the Lord Jesus so devoted and dedicated unto God as the Nazarites of old were For whereas others sanctified somewhat of their goods as Sheep or Oxen unto God the Nazarites above all others devoted themselves unto God as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to separate after a wonderful manner as I shall shew which eminently and above all others was fulfilled in our Lord Jesus Christ who devoted and offered himself without spot unto God Hebr. 9.14 and gave over himself to his Fathers will even to the death the shamful painful and infamous death of the Cross which is implyed in his speech John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sanctifie or devote my self The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoted or sanctified is used by the LXX to signifie a Nazarite Therefore Philo Judaeus tells us that the Nazarites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. devote and sanctifie themselves hereby demonstrating holiness and the height of their love unto God For every man is to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest and most precious thing he has And therefore he who offers up himself unto God as our Lord Jesus Christ did he no doubt offers up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great vow as the Nazarites vow was called And hence it is that our Lord is so often called a Nazaren Mat. 26.7 Mark 1.24 and 7.19 and 10.47 beside many other places Whence also his Disciples and followers are called Nazarens Acts 24.5 whence ipso nomine nos Judaei Nazaraeos appellant per cum saith Tertullian The Jews by him call us Christians Nazarites after that name Now although this be the opinion of very learned men yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle saith in regard of Plato from whom he differ'd in judgement its lawful and honest to prefer truth before our friends For whereas our Lord is called a Nazaren it is not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate For the Nazarite was by his vow to separate himself from Wine and strong drink and not to come at the dead Numb 6.1 6. But our Lord Jesus both drank wine Luke 7.34 and touched the dead corps Luke 8.49 with ver â—4 And therefore although this vow of a Nazarite were fulfilled in Christ according to the truth and by the Spirit of holinesse yet was it not accomplished in him according to the letter of the carnal commandement Nor was our Lord from thence called a Nazaren from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virgultum a sprout or twig because he was brought up in the City of Nazareth or rather Natsareth as it s written in the Syriac Matth. 2.23 whence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Natsaren as it was written in the title on his Cross which title they say they have at Rome Yet in the Greek tongue he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nazaren because that as the French and some other Languages affect smoothnesse of pronunciation But was Joseph the Nazarite of his brethren for this end that his brethren should not be or rather that his brethren should be Nazarites whether so or no sure I am our Lord Jesus devoted and sanctified himself unto God by the Spirit of holinesse as a spiritual Nazarite that his brethren might be spiritual Nazarites also For so he saith expresly John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their sakes I sanctifie devote and consecrate my self to God as a Nazarite that they also may be sanctified or become Nazarites For so what Amos 2.12 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazarites is turn'd by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sanctified ones Who ever shall thus willingly devote himself unto God for such a will the Lord requires who loves a cheerful giver especially of himself who gives himself unto God without doubt he shall be looked at as a strange man And therefore our Lord saith whosoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonderfully separates himself to vow a vow of a Nazarite to separate himself unto the Lord who ever doth so shall be wondred at and become a wonder or a Monster unto many as David saith of himself Psalm 71.7 And it is the condition of all such Esay 8.18 Zach. 3.8 And Saint Peter gives the reason Because they run not with the men of the evil world from which they have separated themselves 1 Pet. 4.4 into the same confusion of luxury as those words should be rendred Such as these are exemplary men in holinesse of life who shine forth as lights to the dark world in a wicked and perverse generation This concerns us O ye Nazarites who ever are dedicated and consecrated unto God it concerns us O ye Nazarens who grow up unto him in all things Ephes 4.15 who is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sprout or sucker out of the root of Jesse Esay 11.1 that every one of us endeavour to excel to the edifying of the Church 1 Cor. 14.12 and so to be a Nazarite of his brethren to abstain from wine wherein is excess and to be filled with the Spirit Not to pollute our selves with dead works not to come at a dead soul as the words signifie Numb 6.6 not to communicate with any how neer so ever unto us in their dead works to preserve and increase our holy thoughts To stir up our selves in these times of distresse to pray unto the Lord for our selves and our brethren So shall the blessings of our God descend upon us as they descended on the head of Joseph who was the Nazarite of his brethren EXODVS Chap. 1. Verse 3. All the soules that came out of the loynes of Jacob. VVHat in the context the Translators call the loynes they acknowledge in the margent to be the Thigh in the Hebrew as also they do Gen. 46.26 And why then should that be rejected which the Spirit of God dictates and that chosen which seems best to their own humane spirit when the Scripture saith the Thigh how dare we say the Loyns Imo haud longè hoc vocabulum ab ipsa re abludit cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utriusque sexûs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significet Gen. 46.26 Numb 5.21 Nimirum seminales venae tres è lumborum venis ortae antequam in crura descendunt per femora virorum ac mulierum recurrunt fecundumque semen in vasa generationis utrisque devehunt quod ferè Valesius ait cap. 13. sacrae philosophiae The
Psal 111.9 He sent redemption unto his people which S. Augustine and Euthymius understand of Christ As God sent them redemption by Moses so a more excellent redemption by Christ Psal 130.7 in which place we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord Jesus gave his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for many Matth. 20.28 Nor do I doubt but the reason why we finde in the history of the Israelites coming out of Egypt so frequent mention of the Lords out-stretched Arm as Exodus 6.6 Deut. 4.34 and 5.15 and 7.19 beside many other places is that thereby the holy Spirit might intimate unto us the Redemption wrought by Jesus the Arm of the Lord as he is often expresly called Esay 40.10 and 51.5 and 53.1 compared with John 12.38 who should bring his people again out of Egypt Psal 68.22 And therefore with good reason the translations of the Reformed Churches or the most of them render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Redemption as the French Bible the Spanish the Tigurin Martin Luthers Piscators and two Low Dutch translations Vatablus and Munster and of our old English Translators Coverdale and two others And I doubt not but all who love Redemption rather then Division will be of the same minde O thou Israel of God! The Lord hath sent and put his Redemption between his people and the spiritual Pharaohs people The Lord the Redeemer comes to Zion to them who turn from transgression in Jacob Esay 59.20 that he may redeem our souls from deceit and violence that we may not use deceit or violence towards others not others toward us Yea he gave himself for us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Titus 2.14 O when will it once be Intreat the Lord for it is enough that there be no more mighty thunderings and hail Exod. 9. Ver. 28. and I will let you go c. The words Pray to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators turn For it is enough sound onely multùm and much which if we refer unto the act of prayer as Arias Montanus doth it may import Pharaohs request for the intention of their prayer Pray ye to the Lord and that not perfunctorily and negligently but much earnestly and zealously as the King of Nineveh thought to be Sardanapalus as notorious for lasciviousness as Pharaoh was for cruelty in his fear of destruction he commanded the people to cry mightily unto God Jonah 3.8 Qui frigidè rogat docet negare he who prayes coldly brings with him a denial of his prayer And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much and intensely As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough joyn'd to the mighty thundrings and bail as the Translators render it there is no doubt but Pharaoh would think he had soon enough of them but here he seems to fear they were so great that they could not be removed without prayer and that much earnest and zealous prayer But let us hear what answer Moses returns to this request of Pharaoh And Moses said unto him Exod. 9. Ver. 30. as soon as I am gone out of the City I will spread abroad my hands unto the Lord c. But as for thee and thy servants I know that ye will not yet fear the Lord God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here turn'd not yet includes a negative and so it makes that sense which the Translators have given But it signifies also priùs antequam priusquam before or before that as Exod. 1.19 According to this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words will yield this sense As for thee and thy servants I know that ye are afraid of the face or presence of the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is à propter à conspectu or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the angry face or countenance of the Lord I know ye are all afraid of the wrathful face of the Lord God before that is before I pray which was the thing desired and here supposed in the speech of Moses to Pharaoh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face or presence is quite left out by our Translators It includes fear as Psal 3. in the title David fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fear of Absalom as the woman fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face of the Serpent Its evient that the words will bear this sense Which the Arabick Version inclines to in part referring these words to those which follow verse 31. as also Vatablus Now it rests to be inquired into whether is the more probable meaning of the words and whether suits best with the context That of the Translators is this I know that ye will not yet fear the Lord God The other I know that ye are afraid of the face of the Lord God before I pray Moses is desired to pray to the Lord and that earnestly that the thunders and hail may cease Whether disposition of these two is the more likely to encourage Moses and Aaron to pray unto the Lord for Pharaoh and his servants and more probable to incline the Lord to hear their prayer According to the former Moses knew that they would not yet fear the Lord. What incouragement could this be to Moses to pray for them They did not yet nor would they yet fear the Lord therefore pray and pray earnestly How does that follow Simon Magus in the gall of bitterness and bond of iniquity intreated Peter to pray for him Acts 8.24 but we read no answer that Peter made to that motion What incouragement had he to pray Nor is it likely that the Lord should be inclined to hear Moses's prayer for Pharaoh and his servants For upon like consideration the Lord forbids Jeremy to pray for his people Jer. 11.14 and 14.11 The other disposition is this I know that ye are afraid of the face or presence of the Lord before that is before I pray This disposition might be a good motive unto Moses to pray for Pharaoh as for his own sinful people now under a slavish fear Exodus 33.4 5 6. And the like fear might incline the Lord in like case to spare Pharaoh as he did Ahab 1 Kings 21.27 28 29. and Rehoboam and his people 2 Chron. 12.1 7. It is clear that Pharaoh and his servants were for the present in a more hopeful condition to be praid for according to this later translation then they are according to the former Howbeit Moses speaks doubtfully of Pharaoh and his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were in a mutable state under slavish fear Ye are afraid of the face or presence of the Lord before I pray for you whereby is implyed a contrary disposition feared to be in them which would be discovered after he had
hidden and invisible Church as those names signifie Obs 2. What is principally to be partaken of in Christ his Head his ruling part we are to receive him as our Prince our Ruler and Governour This is that which is aimed at first in these words Many can be content to partake of him as a Prophet as a Priest as a Sacrifice but few as an Head few as a Prince Head and Governour As ye have received Christ Jesus the Lord so walk in him Col. 2.6 Obs 3. What part of the word is principally intended by the Head what else but the ruling part the Head-sum of the Law and Faith even love out of a pure heart 1 Tim. 1.5 Reproof 1. Those who aim at a Church like the Cyclops a Common-wealth without an Head without order of the members superiour and inferiour Reproof 2. Who reject Christ and will none of him as their Head We will not have this man to reign over us Luke 19.14 2. His Legs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have their name in the Hebrew from bowing or being bowed They have analogie and proportion to the arms and legs of a man which are the instruments of motions and actions And therefore commonly by the feet and legs we mystically understand the passions and affections which move and carry out the soul and the whole man and put him upon actions which are signified by the hands and arms The eating therefore of the legs of the Paschal Lamb is having communion with Christ in motions and actions to walk as he walked 1 John 2.6 So S. Paul walked and he tels the Corinthians of his wayes that were in Christ 1 Cor. 4.17 Communion in power and strength signified by the Arm which is Christ Esay 40.10 and 53.1 By the Feet of the Lamb we may understand the lesse Commandements as by the Head the greater Hos 8.12 These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie the great things of the Law in regard of the lesse Matth. 23.23 For the Commandements of God are not all of one cise Whence it follows That Obs 1. There are degrees of the word and Commandements of God some greater some lesse 2. Both greater and less must be kept Head and feet of the Lamb must be eaten Axiom 3. His appurtenance The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inwards The word properly signifies all the intrails more specially the Heart And by the Heart the will love and mercy is to be understood The eating then of the inwards of the Pascal Lamb is the partaking of the will of Christ that it may be our meat to do his will John 4.34 S. Paul had Christs love and mercy in him I long after you saith he in the bowels of Jesus Christ Phil. 1.8 Obs 1. All the Commandements prohibitions promises and threatnings are to be received fed upon by faith and inwardly digested into life Observe all things whatsoever I command you Matth. 28.20 Believe all things which the Prophets have written Luke 24.25 To receive the most intimate requiring of the Law inwardly and to love the Lord our God with all our heart and with the spirit of our minde Obs 2. The participation of Christ is not outward onely but also inward His words are spirit and life John 6.63 His law is spiritual Rom. 7.14 The law of the spirit of life which is in Christ Jesus our Lord. His whole worship is spiritual John 4.23 24. Hitherto we have considered these members a part Come we now to the handling of them joyntly And here let us inquire Why must these three be eaten The whole Lamb must be eaten And why is there more special mention made of these three parts 1. They are the three parts which specially suffered in the true Pascal Lamb. His Head crowned with Thorns His Hands and Feet pierced with Nails and his Side with a Spear 2. We have been wounded in all these in our Head our intellectuals in our inwards our morals in our actions and affections From the sole of the foot even to the head Esay 1.6 3. We have wounded him in all these we have crowned his head with our thorny cares In his hand is the hiding of his power Hab. 3.4 But what are these wounds in thy hands These with which I was wounded in the house of my friends Zach. 13.6 even in those who enfeeble Christs power under pretence of infirmity and weakness of the Saints Obs 1. All our motions and actions which are signified by the outward members these are directed by the Head by the minde of Christ 1 Cor. 2.16 All our inward willing and nilling all our love hope desire fear joy grief all the actions proceeding from these these are guided by the minde and understanding by the Head Christ And therefore the words in the text if truly translated are very observable Ye shall eat the head with the legs and the purtenance thereof The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head above the legs and above the purtenance thereof The head must rule the legs and feet all the motions and actions The head must be above the inwards it must guide the passions and motions and affections of the heart Though these parts be specially enjoyned the whole Lamb must be eaten Obs 2. The holy Spirit of God implies and requires our whole conformity to Jesus Christ under the names 1. of eating and drinking unless ye eat the flesh of the Son of man and drink his blood ye have no life in you John 6.53 His flesh is his Word the Word made flesh John 1.14 His Spirit is drink He hath made us to drink into one Spirit 1 Cor. 12.13 Hence is our spiritual life Christ our life Col. 3.4 To me to live is Christ Phil. 1.21 2. The Spirit requires our conformity unto him in clothing put ye on the Lord Jesus Christ Yea we must be armed with him what the Apostle calls the armour of light Rom. 13.12 13 14. he explains and calls the Lord Jesus Christ Reproof 1. Who will eat the Head who will be contemplative Christians but not the legs and feet they are not practical not affectionate Such an one was Judas he knew Christ and preached him but his bowels gushed out he had no mercy Reproof 2. Those who are practical and perform some outward work materially good without the inwards As the Pharisees would perform some outward duties without the inward and spiritual commandment Our Lord saith Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Matth. 5.20 Nor is that Authors tenent other then Pharisaical who writing a work of Wisdom adviseth men to supply the necessities of the poor and miserable but not to be moved or troubled at their miseries His reason Because saith he it damps a noble spirit I know not wherein he placeth the nobility of spirit unless with Aristotle he account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and other incommodious weather mounts up above the clouds and so avoids it to which purpose Vlysses Androvandus to whom I owe much of this discourse concerning Birds cites Virgil and affirms that the same is testified by divers grave authors also notasque paludes Deserit atque altam supra volat ardea nubem The Heron also is as witty in purveying for her food she loves Oysters extream well but knowing no other way to get the fish swallows it in the shell as well knowing that the shell will be opened by the heat of her stomack which done she casts it up again and separates the fish from the shell The same art is used also by the Pelican Now who will say that these are qualities of unclean fowles Who therefore will think that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be meant the Heron We must therefore enquire further and we shall finde that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another manner of bird is to be understood which in English we corruptly call a Bittern which more properly should be named a Bitaur as I shall shew anon The Bitaur is reckond among the Ardeae or Herons by reason of some similitude in their outward form and shape But as for their inward disposition they have little other agreement then that they are both Birds Nor are they Birds of one feather For the Bitaur is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek and in the Latin Stellaris starry by reason of the variety of spots like Stars as for the same reason a certain kinde of Hawk is called Asterius Which yet makes nothing at all for the credit of this fowl if we believe the Poets who say that a certain lazy servant having been often scourged and stigmatized and to no purpose he was at length turn'd into this Bird called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Piger lazie idle and to remember him of his slothfulness and his well-deserved punishment for it he bears the prints and marks of his scourging And 't is strange what Aelian reports of this fowl lib. 5. cap. 36. The Asterias saith he growes tame in Egypt and well understands a mans voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man in disgrace call her Servant she is angry but if any call her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lazy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she disdains and is highly offended If this be true as it is not doubted its reason sufficient from whence we may conclude that this fowl is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text namely the Bitaur as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irritabilis easily provoked to wrath and indignation And being so moved strikes at his eyes who so dishonours her She utters an horrible voice like the bellowing of a Bull whence Pliny calls her Taurus quae Boum mugitûs imitatur Taurus appellata She imitates the bellowing of Bulls and is called a Bull whence saith Vlysses Androvandus this fowl is called Botaurus Anglus quidam Butora vocat eo quòd Tauri beatum id est mugitum imitari videtur A certain English Author saith he calls this bird a Butor because she imitates the roaring that is the bellowing of a Bull. It s one of the most lazy and most ravenous fowls that flees yea so lazy she is that she can hardly flee for sloth Albertus therefore saith that this Bitaur or Butaur is Buteo Accipiter a Buzzard-Hawk or as we may english it Between Hawk and Buzzard This fowl is here reckoned among the unclean fowls and is feigned by the Poets to have been metamorphosed into this fowl from a lazy stigmatized servant Since the Poets also who were the Heathens Prophets Tit. 1.12 foretold that there should be a Revolution of things redeunt Saturnia regna Alter erit Tiphys it ought not seem strange unto us that if the servant were turn'd into a Bird that bird should now again be turn'd into a servant If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lazy servant were changed into a lazy fowl that the same lazy fowl should be again changed into as lazy a servant So lazy and idle this Buzzard is that he will not ascend in holy thoughts and affections unto heavenly things but sits still in the nest of his old principles of idleness and broods others of his own judgement or rather want of judgement So lazy is this Buzzard unto what is good but too active in what is evil For since the fowls of the air typifie the Prince of the air and his evil spirits so what our Lord calls the fowls of the air Matth. 13.4 he interprets the wicked or mischievous on ver 19. What marvel is it that an evil bird should be turned into an evil servant who should smite his fellow servants and eat and drink with the drunken Matth. 24.48 49. For the evil bird from which he is changed is as well an Hawk as a Buzzard The Apostle puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil or hurtful beasts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow bellies together Tit. 1.12 And why should we wonder if that bird which strikes at the mans eye being now changed into a man should still strike at the mans eye the inward eye of faith understanding judgement conscience Indeed it might seem strange and wonderful if the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same idle stigmatized servant should be changed into a stigmatizing servant that he who was persecuted for his own conscience should persecute others for their conscience S. Paul having been once a Persecutor of the faith being now changed from a Persecutor to a Professor of that faith he would not exercise dominion over the faith of the Professors 2 Cor. 1.24 He reports how the professors marvelled that he who persecuted them formerly now preached the faith which once he destroyed But they might much more wonder if he who had preached the faith should persecute and destroy the professors of it It would be very strange that men should forget that they themselves had been in the same condemnation O thou Israel of God who persecutest none but art exposed as a prey to every Hawk or Buzzard to every ravenous fowl beware and take great heed of such birds of prey they are all forbidden And let them all be an Abomination unto thee But why should we despair even of the persecuting Roman Bitaur though their first founders were nourished by a Wolf and they have fulfilled S. Pauls prophesie concerning them and all like persecuting ravenous Wolves Acts 20.29 that grievous Wolves shall not spare the flock of Christ Though the Roman Eagle hath been metamorphosed into a persecuting Hawk and Buzzard yet its possible through the grace of our good God that there may be so great a change that the Wolf may dwell with the Lamb Esay 11.6 that the Bitaur may become an Heron that the cruel Hawk may become a loving and pious Stork Paul who as saith Arnobius was figured by Benjamin who should ravin as a Wolf Gen. 49.27 who
but there are certain distinct periods of ages observable in most languages if they were taken notic of In the Greek and Latin tongues greater industry hath been used unto which we may fit our English And so the distinction of ages may be as followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infans an Infant until the seventh year compleat which is to be understood in the following ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puer a childe until fourteen years of age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puber when the beard begins to grow a yongling from fourteen till eighteen years of age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adolescens a youth from eighten until twenty five years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fuvenis a young man from twenty five till thirty five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir a grown man from thirty five until forty nine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex viridis a green old man from forty nine till sixty years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Semicanus turn'd grey from sixty until seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decrepitus a decrepit old man or capularis one ready to be laid on the Biere that is capulum from seventy years old until death Of all these ages they have taken the second or as some count them the first when they call the sons of Israel children which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turns by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 33.14 and other words importing minority and nonage But our Translators herein erre not alone for Luther Piscator all the Low Dutch and all our old English Translations Ainsworth only excepted render the words as our last hath them who ever was their leader herein Sequimur ut pecudes antecedentium greges saith Seneca we are prone to follow ill examples But the Translators of the French Bible have made choise of the very first age and render the words Enfans d' Israel the Infants or little ones of Israel These no doubt or some of these had but low thoughts of Gods eminent designe as if he intended to beget nourish and bring up children of a span long Lam. 2.20 Nor yet have all been so deceived For beside these named all the ancient Translations as the Chaldee LXX Syriac Arabic and Vulg. Latin and the later as the Spanish and Italian Munster also Pagnin Tremellius and Vatablus have Sons of Israel O ye sons of Israel Consider ye are by this title called to actions of honour and strength Ye know how reproachful it is in our language What! alwayes a childe Brethren Be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children in understanding howbeit in malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be children but in under standing be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not men only as ours render the word but perfect men 1 Cor. 14.20 Yea the same Apostle Ephes 4.13 14. Let not us propound unto our selves a measure and stature according to our own or others cize and opinion but let us remember that the King of Israel even Christ John 1.49 hath given his gifts unto men even all the Pastors Teachers for the perfecting of the Saints for the work of the ministry for the edifying of the Body of Christ till we all come to the unity of the faith and the knowledge of the Son of God unto a perfect man to the measure of the stature or age of the fulness of Christ that henceforth we be no more children tossed to fro by every winde of doctrine but grow up unto him in all things who is the Head even Christ And to this purpose the place before us requires of the Priests a duty to be performed to the sons of Israel The Priests must separate the sons of Israel from their uncleanness where in the sons of Israel are comprehended the daughters of Israel also as its clear ver 18. 30. For then we read of the womens uncleanness and their manner of cleansing there ver 31. saith Moses Thus shall ye separate the sons of Israel from their uncltaness Even the Sons of Israel have their uncleanness until they be separated from it by the Priests The Priest is said sometime to pollute Levit. 13. Ver. 3. sometime to cleanse from pollution and separate from uncleanness We have diverse examples of the one and of the other Of the former Lev. 13.3 The Priest shall see the Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall pollute or defile him which our Translators with others turn The Priest shall pronounce him unclean So very often in that Chapter But how can the Priest be said to pollute some say when he pronounceth him unclean and polluted which also is true but may he not be said to pollute him who is unclean when he leaves him in his uncleanness according to that Revel 22.11 He that is filthy let him be filthy still And so the Lord is said to harden when he mollifies not the impenitent and obstinate heart but leaves it as he findes it in its hardness And when he cleanseth not the unclean as Exod. 34.7 He may be said to pollute him Not that he otherwise causeth any positive hardness or pollution And herein the Priest is as the Lords mouth Jer. 15.19 The Priest also for like reason is said to cleanse from pollution and separate from uncleanness when he expiates and purgeth away the true spiritual uncleanness as very often in this book Which he doth typically as a figure of that High Priest who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath and doth make the purging of our sins by himself and so really separates the sons of Israel from their uncleanness So that although the Priests the sons of Aaron and the Evangelical Priests are said to binde and loose absolve and excommunicate as a sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vice-Dei as Gods Substitutes on earth yet oftentimes these acts are done with very much ignorance and arrogance As when of old the Priest said I absolve thee from thy sins And some of later time more modestly pronounced and declared absolution and remission of their sinnes to the penitent and believing souls yet its possible that both one and other might be in great errour For althogh both alleaged authority from Christ yet it is very much to be questioned whether either of them were qualified as they ought yea it s much to be doubted that either or both might mistake their Commission I speak not this of the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Priests as have been or are called unto that holy Function by God in some proportion like as Aaron was Hebr. 5.4 but of such as for a livelyhood or other by-end and out of the suggestion of their own Spirit have taken that honour to themselves without the motion and call of Gods holy Spirit let such pretend uninterrupted succession from the Apostles dayes downward which yet it s very hard to prove let them plead imposition of holy hands whether by Bishops or Presbyters let them
if he were made and had a Devil And can they who are Christs Disciples hope for better measure from the evil world If they have persecuted me saith the Lord they will persecute you if they have kept my saying they will keep yours also John 15.20 Wherefore comfort thy self thou Ethiopian woman married unto Christ by faith and love and cleaving unto him in one spirit betrothed unto him in righteousness and in judgement and in loving kindness and mercies Hos 2.19 What though the Ismaelites and Shimites the hearers only what though the Jewes viz. the Professors that is Jewes outwardly Rom. 2.28 What if the adulterous generation by their partial narrow-brain'd and strait-hearted literal understanding censure and condemn the spiritual birth as adulterous heterodox erroneous because they themselves are such The story of the Ethiopian Noble Woman who brought forth a white childe though her self a Blackmore is well known She was judged an adulteress by the lying generation and her birth spurious and base Yet were there wise men who found the picture of Andromeda in her bed-chamber which she beheld in her conception and brought forth a white childe like unto it Nor do thou doubt but maugre the false judgement of this adulterous generaration there will be wise men who will be able to judge aright of of the spiritual birth and thy spiritual conception of it while thou and we all who are spiritually minded 2 Cor. 3. v. 18. behold as in a glass the glory of the Lord with his open face who is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of men and are translated into the same image from glory to glory even as by the Lord the Spirit 2 Cor. 3.18 The Lord by his Spirit vouchsafe such conception and spiritual birth unto us all And Moses called Oshea the son of Nun Jehoshua Numb 13. v. 16. Why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not expressed in the name of Hoshea but he is called Oshea It is true Hierom leaves out the aspiration but his authority is not enough in a matter of such weight For although its bu◠h◠which some say is no letter yet the omission of it obscures the holy text and hides that excellent name which signifies a Saviour and that Saviour who was a principal type of the Lord our Saviour whole name therefore is here changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehoshua that is The Lord or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour as he who lively figured the true Jehoshua who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jehoshua is also called by the LXX and the book of Jehoshua is called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But our Translators having here rightly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehoshua why do they never turn that name so afterward but Josua surely though the Greek tongue cannot express the middle aspiration in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the Greek Poet rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet our English tongue can and ought to return it This is not a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about words and names This name is a most artificiall compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence is the name Jesus Vocabula sunt rerum vehicula words are Vehicles which import and carry things with them By obscuring this glorious name Jehoshua the most significant and lively type of the Lord Jesus is obscured with it The ancient fathers and of later times Osiander and Castellio have written of this name and the composition of it But because according to that true saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is his name and his name is himself as Moses gives example Deut. 28.58 That thou mayest fear that glorious and fearful Name The Lord thy God although we ought to esteem the Etymologie no less then divine it is the Energie vertue and power intimated in that Name which is here to be regarded in the change of Hoshea to Jehoshua That is the Divine Nature present with Jehoshua as the Lord promiseth Josh 1.5 I will be with thee I will not leave thee nor forsake thee Which promise or the latter part of it the Apostle enlargeth unto all who bear the Name of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. v. 5. which its hard fully to express by reason of the many negatives I will not leave thee no I will by no means forsake thee In which name and power Jehoshua wrought all his great works lively prefiguring the wonderfull works which the true Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had doth and afterward should work who is Immanuel God with us Matth. 1.23 who is therefore said to be the son of Nun that is the Eternal God For so Jesus Christ yesterday to day the same also for ever Hebr. 13.8 But to evidence this type the more clearly he is called not only Jehoshua as here and elsewhere but also Jeshua Nehem. 8.17 which differs only in termination from Jesus This name was given Hoshea when he was to enter upon his office of discovering and saving the people from their enemies And the name of Jesus was given to our Lord when he entred upon his temporal dispensation and the reason of his name given by the Angel for he shall save his people from their sins their true enemies Matth. 1.21 Which if it were my business might be further made appear by particular Analogies between those nations and their Kings which Jehoshua subdued and those which the Lord Jesus hath conquered and proceeds to conquer in us which though a work of time yet is it well worth the labour But the work of Jehoshua was not only privative and destructive but also positive and edifying Having redeemed the people out of the hand of their enemies he distributed unto them their respective inheritance Which also is the work of Jesus the Son of of God and his essential Word the Word of his grace which is able to build us up and to give us an inheritance in all the sanctified ones Acts 20.32 Yea the Lord himself is that living principle of light life power and might by whom the people of God perform all their workes which he therefore is said to do in them Esay 26.12 Yea without whom or from whom being separated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Vine-branches from the stock we can do nothing John 15.5 Nor is it unworthy our observation that whereas the Apostle reckons up De industria studiously and purposely the examples of faithful men as from Abel Enoch Noah Abraham Isaac and Jacob and downward to the Prophets and what exploits they wrought by faith there is no mention at all made of Jehoshua nor is he once named who lead the people into the Holy Land fought so many battles conquered so many nations subdued the land yet is not Jehoshua mentioned by the Apostle in that large Catalogue of Gods Worthies Hebr. 11. The true Jehoshua who is
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus is implyed whereever these are said to have wrought any thing by faith for faith must have an object on which it must rest and what is that but the power of God who is Jesus Christ 1 Cor. 1.24 O that the Lord had wrought like conquests in our soules by that power But thanks be to God who giveth us believers in his mighty power the victory through our Lord Jesus Christ 1 Cor. 15.57 Caleb stilled the people before Moses Numb 13. v. 30. and said let us go up at once and possess it for we are well able to overcome it Caleb in these words whether by some inarticulate sound implyed in the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latins by St or by some signe made with his hand as Acts 13.16 Obtain'd silence He encourageth the people to march against the Canaanites alleaging that they were well able to overcome the land But truly our Translators have almost spoyled Calebs military Oration by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us go up at once What all at once Soft and fair Without doubt Caleb was more wise then to put the people already discomfited upon a sudden expedition Those words are more emphatical if rendred in their genuine and proper sense Ascendendo ascendamus by ascending let us ascend viz. gradatim pedetentìm not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all at once not all together Some there are who conceive that the great work of salvation is wrought all at once So they say they are justified all in an instant whereas the command is he that is righteous let him be righteous still The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is righteous let him work righteousness still Rev. 22. v. 11. Revel 21.11 It s a gradual and successive work It is none of Gods way of destroying the spiritual enemies but by degrees so Exod. 23.29 30. And to lead men in successively by little and little as Jacob lead his sheep Gen. 33.14 Likewise in the following words it is a good encouragement that Caleb gives when he saith We are well able to overcome it though he saith not so only our Translators make him speak so Calebs words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevalendo praevalebimus by prevailing we shall prevail Whereby he not only encourageth them averring that they are able to prevail but likewise instructs them and puts them in a way of so doing Let not him that believes make haste nor hope to do the work of the Lord all at once but let us learn of Caleb to make the experiments of our former victories encouragements to after enterprizes So by prevailing we shall prevail nor shall our labour be in vain in the Lord but he who hath begun a good work in us will finish it until the day of Jesus Christ But my servant Caleb Numb 14. v. 24. because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possess it These words are to be understood as spoken by the Lord Christ as the Apostle applies the same history unto him Hebr. 3. and 4 where having compared Christ the Lord of the house with Moses Gods faithful servant in it wherefore saith he as the holy Ghost saith To day if ye will hear His that is Christs voice harden not your hearts as in the Provocation as in the day of Temptation in the Wilderness when your fathers tempted me that is Christ For so the same temptation is expresly applied unto Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And the Apostle having applyed part of Psal 95. to the same purpose he pursues the same argument Vnion with Christ mentioned Hebr. 3.6 Whose that is Christs house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end He then having quoted the words of that Psalm to his purpose v. 7. 11. he resumes the same argument warning them to take heed of an evil heart of unbelief in departing from the living God v. 12. and exhorting them to exhort one another daily lest they should be hardened by the deceitfulness of sin v. 13. This he enforceth by repeating the same blessed effect the union with and participation of Christ For saith he we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end whilest it is said To day if ye will hear his voice harden not your hearts as in the provocation for some when they had heard did provoke howbeit not all not Moses not Aaron not Joshua not Caleb Others indeed provoked the Lord and they shall not see it but my servant Caleb because he had another spirit with him and hath fulfilled after me him will I bring into the land whereinto he went and his seed shall possess it In which words we have these divine truths contained 1. Caleb was the Lords servant 2. Caleb had another spirit with him 3. Caleb fulfilled after the Lord. 4. Caleb went into the land 5. The Lord saith he would bring Caleb into the land whereinto he went 6. Calebs seed shall possess it 7. Because Caleb the Lords servant had another spirit and fulfilled after the Lord the Lord saith He will bring Caleb into the land whereinto he went and that his seed shall possess it 8. All those men who have seen my glory and my miracles which I did in Egypt and in the Wilderness and have tempted me now these ten times surely they shall not see the land which I sware unto their fathers neither shall any of them who provoked me see it But my servant Caleb c. 1. The Lord said of Caleb that he was his servant What Caleb was we read Numb 13. What is it to be the Lords servant Generally his servants ye are whom ye obey Rom. 6. And what is it to obey what else but pliably and willingly to submit ones own will to the fulfilling of anothers will 1. Obedience must be pliable and willing Esay 1.19 2. It must be to the command of another as such For if the natural bent of ones own will be to the same act which another commands without respect had to the command as such it is nulla vel minor either no obedience at all or less saith S. Gregory Because obedience properly respects the fulfilling not of our own but of anothers will For example Jer. 35.6 7. Had the sons of Rechab been naturally abstemious and loved no wine their obedience to their father had been either so much the less or indeed none at all When therefore the Lord faith of Caleb that he was his servant it is to be understood that he was obedient that is that he was willing and pliable to the fulfilling of the Lords will That we may the better understand this we must know that there is a
elsewhere and the Spirit of the Lord shall rest upon him the Spirit of wisdom and understanding the Spirit of counsel and might c. 2. This new spirit is said to have been with Caleb that is for his help so what we read Jos 1.17 The Lord thy God be with thee the Chald. Paraph. turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord thy God be in thy help to help with counsel so what we read 1 Kings 1.8 they were not with Adoniah the Chald. Paraphrast hath they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his counsel To help with might and strength so where Job saith I know this is with thee the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou canst do all things Job 10.13 Thus the Lord promiseth to be for strength to them who turn the battle to the gate Esay 28.6 Whence we may take notice that 1. All men are acted by one spirit or other which is with them acts and leads them in their different wayes 2. All who walk toward the land of holiness are lead by Gods good spirit Psal 143.10 which either 1. initiates and enters us in Gods way as the spirit of bondage and fear Rom. 8 15. Or 2 the spirit of faith and power which goes and leads on towards the accomplishing and fulfilling of our journey 2 Cor. 4.13 And this is the spirit of power Or 3. the spirit of love 2 Tim. 1.7 which brings us home and is the perfection it self for he that dwelleth in love dwelleth in God 1 John 4.16 3. The Lord observeth by what spirit we are lead he took notice of the ten false and lying Spies how they were acted by the spirit of unbelief and disobedience Numb 14.22 He saw also that Jehoshua and Caleb were lead by another spirit All men may observe our outward motions actions words which because most men have learned that abominable Art of Seeming possibly may not proceed from a right principle For although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word anagrammatize one the other and the latter is interpreter of the former and Caleb saith I return'd word to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 14. v. 7. according to what was with my heart Josh 14.7 whereby he gives a notation of his own name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caleb Secundum cor according to the heart and although out of the abundance of the heart the mouth speaketh yet our Lord who knowes the hearts of all men took notice that some who were evil yet spake good things Wherefore since the word that essential word Christ is quick or rather living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Vivus and powerful or rather operative Hebr. 4. v. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sharper or more cutting rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then any two edged sword or above every two edged sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and piercing even to the dividing asunder of the soul and spirit the joynts and the marrowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a discerner of the thoughts and intents of the heart neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do or rather concerning whom is our speech so the Vulg. Latin or unto whom is our account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O how needful is the Wisemans counsel Keep thy heart above all keeping Prov. 4.23 and that of the Prophet Take heed to your spirit Prov. 4. v. 23. Malach. 2.16 1. This justly reproves the timerous and cowardly spirit of many who pretend to that other and new spirit of Caleb as if they were called chosen and faithful Revel 17.14 yet yield themselves to be beaten and buffered by Satan and are overcome by every foolish and hurtful lust which fights against the soul Who boast as if they were Christians and were acted by the other the new spirit yet are indeed as yet under the spirit of fear and bondage Let such as these think sadly of what the Apostle saith Rom. 8. v. 9. If any man hath not the spirit of Christ he is none of his or rather this man is not hâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Calebs example as justly reproves the proud and presumptuous spirit of those who in their own strength strength of imagination which they call faith go against the spiritual enemies like those Numb 14.40 45. or those Acts 19.13 16. and with like or worse success What an honourable testimony does the Lord give of Caleb here That he was his fervant that he had a anew another spirit And was it written for his sake alone that he was the Lords servant and that he had another a new spirit Is' t not worthy our holy ambition is it not a patern that may excite and raise our most industrious imitation How else were all things our examples O thou Israel of God! How great an honour is it to be a servant of the great God! The honour of the servant ariseth with his Lord. Such was theirs who being asked who they were return'd this answer we are the servants of the God of heaven and earth Ezra 5.11 How necessary is that other that new spirit without which Israel cannot prevail without which a Christian is not truly so called Rom. 8.9 We have as great need as Caleb had of another a new spirit Yea have we not more need since our enemies are spiritual and therefore more mighty Esay 31.3 Are not the inhabitants of the holy land who keep possession against us exceeding numerous and strong even manifold transgressions and mighty sins Are not their Cities walled and great even the strong holds of Satan the strong man that keeps his palace even strong imaginations or rather reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10. v. 5. Are not the sons of Anac there does not pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compass many like a chain Psal 73.6 That 's Anac And are there not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling and reigning lusts Lords that rule over us Esay 26.13 Are there no Amalekites no glozing and flattering tongues which lick up the people they are the Amalekites that gainful shop-sin which makes London called Lick-penny that 's Amaleck that licks up and devours the people But come we to the following point wherein there is more difficulty The Lord saith of Caleb He fulfilled after me An harsh expression wherein somewhat must be supplyed For our better understanding of these words let us inquire what is here meant by fulfilling and how Caleb may be understood to fulfil after the Lord. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn He hath followed me fully So Tremellius Plenè secutus est me and he tells us in the margent that in the Hebrew it is implevit ire post me he hath fulfilled to go after so Pagnin and Munster in the text and Diodati Luther
condemning what is blameworthy of them a sifting and winnowing our hearts as the Prophet exhorts Zephaniah 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquirite in vos ipsos scrutamini let every one of you search Inter scruta among the trash and trumpery of his sinful conversation Under thy pride thine envie thy wrath thy covetousness thy gluttony thy drunkenness thy lasciviousness lies the chast sober temperate bountiful patient meek loving humble Christ of God troden under foot in the street He it is who is made flesh and desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take up his Tent to keep his Feast of Tabernacles with us John 1. v. 14. John 1.14 Canst thou darest thou own believe on hope in love cleave unto such a Christ canst thou honour him joyn thy self unto him Unto him is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our restraint our retention unto him we are to be adjoyned and to become of one spirit with him Unto him we are to be conformed in his humiliation and abasement that we may be made like unto him in his glory and exaltation The reason of this collection and retention of the Church of God in union may be referred to the Author of it whose wisdom and goodness as it appears in the history so much more in the mystery of it The story minded Israel according to the flesh of their bodily thraldom in and deliverance out of Egypt their great poverty and want of all things and their plenty and abundance The Mystery imports the precious redemption of their souls out of their spiritual slavery under the spiritual Pharaoh How miserable poor and naked they were but now abounded with all spiritual riches houses full of all good things that is the holy Spirit of God Matth. 7.11 with Luke 11.13 For by this eighth day was signified the holy Spirit of God Our Lord himself declares thus much John 7. Where ver 2. ye read that it was the feast of Tabernacles When our Lord went up to Jerusalem ver 10. On the last day the great day of that Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus stood and cryed saying If any man thirst let him come unto me and drink He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water But this spake he of the Spirit which the believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on him John 7. v. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should afterward receive John 7.37 38 39. In order to the receiving of this Spirit the Lord Jesus commands their restraint in expectation of it Luke 24.49 Behold I send the promise of my Father upon you but tarry ye in the City Jerusalem Judg. 6. v. 34. till ye be indued or clothed with power from on high For so we read Judges 6.34 that the Spirit of the Lord clothed Gideon The word they render tarry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit ye which notes that quiet posture of their minde Anima quiet a anima prudens wherein they were to receive the Spirit of God And accordingly we finde them in such a posture and disposition of minde Acts 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2. v. 1.3 They were all unanimous at or in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it sat upon every one of them and they were all filled with the holy Ghost S. John puts both together the Spirit and the day of the Spirit I was or I was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Arias Montanus or I became in the Spirit in the Lords day where he explaines one by the other by apposition for so we understand that Lords day which is so often mentioned in the Prophets and called the day of the Lord. In that day he was wherein there was no night nor need of a Candle neither light of the Sun Rev. 22. v. 5. for the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall enlighten them Revel 22.5 Hence we perceive good reason why the Lord laid a restraint upon them to tarry at Jerusalem It was the day of the Spirit the eighth day there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a restraint Hence we learn that as in the letter and outwardly so inwardly and in the Spirit there is a difference of dayes It is the Wisemans question Why doth a day excel a day and all the light of the day of the year is of the Sun So the words are read in the Greek Ecclus 33.7 He answers his question Ecclus 33. v. 7. 13 By the knowledge of the Lord they were distinguished and he altered seasons and feasts Some of them he hath made high dayes and some of them he hath made high and sanctified and some of them he hath put for the number of dayes And the Wiseman shews there is like reason for the difference among men All men saith he are from the ground and Adam was created from the earth In multitude of knowledge the Lord hath divided them and made their wayes diverse some of them he hath blessed and exalted and some of them he hath sanctified and set them near himself But some of them hath he cursed and brought low and turnd them out of their standings As the Potters clay is in his hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his wayes are which words are left out in our Translation according to his pleasure so man is in the hand of him who made him to render unto them according to his judgement Let them take notice of this who confound all differences of dayes and differences of men how point blank they oppose the express testimony of the Wiseman here I know there is a time when some strong men may esteem every day alike Rom. 14.5 But I am well assured that many of those who plead for a parity of dayes and persons are not yet grown up to that spiritual age But let them take notice that there is no time in all the Scripture set wherein it s said that all persons shall be equal Which is the main thing they contend for upon no ground Yea that which they suppose their principal ground is a main argument against their parity Mat. 23. v. 8.10 Our Lord saith to his Disciples Matth. 23. Be not ye called Rabbi for one is your Master the Christ and all ye are brethren And ver 10. Be not ye called Masters for one is your Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ But the greater or greatest of you shall be your Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Its evident from the context that our Lord endeavours to render his Disciples like unto himself As therefore he did not exercise Mastership over his Disciples as the Jews Rabbins did over the people so neither would he that his Disciples should one over another because they were brethren which brotherhood yet inferred not a parity among them no more then our being the brethren of Christ Hebr. 2.11 renders us equal to him who is the first-born of many brethren Rom. 8.29 But
the commanding of these same words and this day I render them the same words because there is a double emphasis upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These same words are either extended unto all the Commandements of God as often elsewhere so especially in this Book or else they have special reference unto the words next preceeding even the great Commandement of the Law 1. These same words are extended to all the Commandements both affirmative and negative more specially to those principal precepts of the Decalogue delivered in the former Chapter So Aben Ezra And this is clear out of the context For v. 1 2. Moses propounds to Israel all the Commandements the Statutes and the Judgements 2. By these same words those next preceding may be understood even the first and great Commandement as our Lord calls it Matth. 22.37 Mark 12.29 Hear O Israel the Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Then followes and these same words shall be upon thy heart c. In the fourth verse is contained the Object of our duty in the fifth the duty it self The Object of our duty is Triunus Deus the Unity in Trinity The Lord that 's the Father our God that 's the Son Immanuel God with us and again the Lord who is the Lord the Spirit 2 Cor. 1.17 and these are one God There 's the Uunity of the Object There is also an Universality of the duty required of all Nations inhabiting in the four quarters of the World For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Capital letter and bigger then the other which being numerical signifies the LXX Nations which may be reckoned up Gen. 10. and are implyed by Moses Deut. 32.8 which Seventy Nations inhabited the four quarters of the Earth which is intimated in the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Capital letter which is the last in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then followes the Vniversal duty of all the Seventy Nations inhabiting the four parts of the World Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy might These same are the words which the Lord is commanding may be understood both wayes both generally of all the Commandements and more specially of the first and great Commandement which comprehends vertually all the rest 2. Now what is the commanding of these same words As for this manner of speech I am commanding It is no nice or formal difference but indeed a material and real one between these two expressions I command and I am commanding For the former imports only a present act the later signifies the continuation of the act Ye have a like example v. 2. of this Chapter and very often elsewhere where the act is put for the conntinuation of the act which is no doubt a wrong to the holy Text and that a greater then men at first conceive as I shall shew more fully hereafter if the Lord will For although it seem to some no more then a circumlocution of the present yet we shall finde that there is more in it This will appear in part by one or two brief Observations from these words and so I shall leave this point 1. Observe hence what an excellent Lawgiver the Lord our God is he has given Commandements and he is yet commanding them he is yet giving them Inferiour Lawgivers as Lycurgus Numa Solon c. when they have once published their Lawes they leave them to the people to observe them at their peril Not so the Lord our Lawgiver as he is called Esay 33.22 He gives Lawes and Lawes for publication of those Lawes and himself is still giving them Artificers having done their work they leave it to the care of others whom it concerns as the Carpenter having built an house he takes no more thought for it The Shipwright having made a vessel fit to sail it concerns him no more whether it sink or swim The Husbandman having planted a Vineyard he leaves it to the weather and to the ordinary providence of God Our most gracious God having done any spiritual work like these or any of these though he has done it yet he has not so done it but that he is still doing it Gods people are his Vineyard Esay 27.2 I the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodiens eam Esay 27. v. 3. 1 Cor. 3. v. 6.7 I am keeping it I will water it every moment lest any hurt it I will keep it night and day I have planted Apollo hath watered the words are indefinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabat did give that is he so gave as he is yet giving increase And so the Apostle expresseth himself in the next words Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is planting is not any thing nor he that is watering but God who is giving increase Ye are Gods building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnin and Beza turn aedificatio a work in fieri which is yet a doing 1 Cor. 3.9 And therefore the Apostle I commend you saith he unto God and to the word of his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able further to buiid you which Beza turns Superstruere the Son of God saith My Father worketh hitherto and I also work John 5.17 2. Whence appears the great goodness love and care of the Lord our God toward his people in that he is alwayes instructing informing counselling admonishing reproving correcting chastening comforting exhorting dehorting and performing all other acts of a fatherly Lawgiver and Teacher Who like him saith Elihu Job 36.22 That spirit which spake very often to the old Romans whom therefore they called Locutius at length lest speaking when they had built him a Temple But the Lord who is yesterday and to day and the same for ever hath spoken in every soul even from the beginning whence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word by S. John This is very often expressed in the Chald. Paraph. when God is said to say or do something the Paraphrast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word Thus Psal 110.1 The Lord said unto my Lord sit thou on my right hand the Thargum hath the Lord said unto his Word and Psal 144.2 where the Hebrew hath I will trust in him the Chaldee paraphraseth it I will trust in his Word Where it is in the Hebrew your new Moons and Feasts my soul hateth the Paraphrast puts my Word hateth Esay 1.4 and 45.17 Israel is saved by the Lord is express in the Chaldee by the Word of the Lord. So Jer. 1.8 where the Lord saith to the Prophet I will be with the the Paraphrast expresseth it my Word shall be with thee And many the like Which it were much to be wished that they well
themselves and brought in the burnt offerings into the house of the Lord. First they are said to have killed the Passeover then the Priests and Levites ashamed of their uncleanness brought in the burnt offerings into the house of the Lord which must be understood of those offered in the feast of unleavened bread For we read of no other prescribed in the Passeover but one Lamb or Kid and this Rite and Ceremony is said to have been performed according to the law of Moses the man of God 2 Chron. 13.15 16. There is another example which speaks more home to this purpose viz. that Passeover of Josiah whereof it s said Surely there was not such a Passeover from the dayes of the Judges that judged Israel nor in all the dayes of the Kings of Israel nor of the Kings of Judah 2 Kings 23.22 This Passeover is related more particularly 2 Chron. 35.1 19. where express mention is made of killing the Passeover in the fourteenth day of the first moneth ver 1. which consisted of Lambs and kids according to Exod. 12. The King also is said beside the Passeover offerings to have given to the people 3000 Bullocks ver 7. And the Princes are said to have done the like where the Passeover is killed on the fourteenth day ver 1.11 and the other Sacrifices are said to be removed v. 12. The distinct wayes of dressing these offerings prove this for ver 13. they rosted the Passeover which is said before to consist of Lambs and Kids v. 7. with fire according to the Ordinance But the other holy offerings sod they in Pots and in Cauldrons and in Pans By all which it appears that although mention be made of the flock and the herd yet by these are not to be understood the Passeover which was offered by it self but the offerings annexed thereunto in the feast of unleavened bread v. 17. I could wish therefore that of were left out and the words read thus Thou shalt therefore sacrifice the Passeover unto the Lord thy God Sheep and Ox. Thus the Greek Interpreters render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheep and Oxen. So Munster Ovem Bovem Arias Montanus also and Tremellius So likewise the Tigurin Bible Thus also the French and Italian and Luthers Translation with that which was turned out of Luthers in the Low Dutch To prevent the errour noted before Piscator turns the words thus Thou shalt kill the Passeover to the Lord thy God also Sheep and Oxen. And two of our old English Translators have done the like whom it had been to be wished that our last had followed All this might have been a kinde of Rationale divinorum or a Directory to the Levitical ceremonial service of the Passeover but what is it unto us It is an Essay towards the amendment of the last English Translation of the Bible and so a part of my business But I intended not a bare critical discourse Surely beside the commemoration of our Lords death who is our true Passeover or Paskal Lamb the Spirit of God requires of us that we offer up also our spiritual Sacrifices That we may the better understand this we must remember that the Lamb is called the Lords Passeover Exod. 12.11 as he who gives the Paskal Lamb. It s also called our Passeover as being given to us 1 Cor. 5.7 Now it s a worn saying Omne beneficium postulat officium Every benefit requires an answerable duty And every holy rite and ceremony as it imports and holds forth something unto us so it claims something of us And such is the Passeover a divine rite signifying the Lamb of God slain and the blood sprinkled on the Lentil or upper door-post and the two side-posts which import the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rational part and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscible and irascible Exod. 12.7 Rom. 3. v. 25 26. and the Lord passing over For God set forth this Lamb a propitiation through faith in his blood for a declaration of his righteousness for the passing over the sinnes formerly committed by the forbearance of God for a declaration of his righteousness at this time that he may be just and making him just who is out of the faith of Jesus Rom. 3.25 26. Which divine ceremony requires also a duty at our hands but with a difference For the same rite was diversly performed 1. By those who came newly out of Egypt and 2. By those who were come into the holy Land Exod. 12.52 1. By those who were now going out of Egypt the Feast of unleavened bread was kept which figured sincerity and truth 1 Cor. 5.7 8. and was required out of the Passeover Purge out of you the old leaven that ye may be a new lump as ye are unleavened For even Christ our Passeover is sacrificed or slain for us Therefore let us keep the Feast not with old leaven neither with the leaven of malice or naughtiness and wickedness but with the unleavened breads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sincerity and truth This sincerity and truth was required in those who were coming out of Egypt and is of those who are coming forth of the straits of sin the spiritual Egypt Mich. 7.19 And the good Lord pardons every one who with sincerity prepareth his heart and endeavoureth without hypocrisie to purge out the old leaven of sin as in the case of those who were in the same state 2 Chron. 30.18 19 20. Howbeit this sincerity of endeavour is not all the whole duty which is required of those who keep the feast of unleavened bread much less is it the perfection of the Christians duty as our Translators usually render what is in the holy Text perfection or perfect by sincerity and sincere and upright as Psalm 18.23 or else mislead the credulous Reader by putting one or other in the margent as Gen. 17.1 and often elsewhere The feast of unleavened bread was alwayes adjoyn'd unto the Passeover And the sincerity and truth alwayes answereth unto the Lamb slain even in the childehood and while Israel is a childe and the Lord loves him and calls his fon out of Egypt Hos 11.1 Israel is even then sincere in love unto God and his neighbour Ephes 4.15 and that love is without hypocrisie But Israel though he must ever be sincere yet not alwayes a childe but must grow up unto him in all things who is the Head even Christ Ephes 4.14 15. This is that which the Apostle prayes for in behalf of the Philippians Phil. 1. v. 9. That their love might abound yet more and more in acknowledgement and in all sense that they might approve or try things that are excellent or which differ and so might have the true Discrimen honestorum turpium the discerning between things honest and dishonest and have their senses exercised for the discerning of good and evil Hebr. 5.14 Hebr. 5. v. 14. that they might
was no King in Israel every one did that which was good in his own eyes Now Elisha was dead and buried and the Moabites who abuse the Law of the Father signified by Lot the hidden Word of God they are the true Moabites the children of their father the Devil as S. Augustine interprets the Moabites Then also the Syrians ver 22. Pride and deceit and the curse of God upon the sinful soul such spiritually are the Aramites or Syrians these and all other inward enemies oppress Israel What remedy is there for this Let such a man be cast into the grave of Elisha let him be dead and buried with Christ God the Saviour He is now a man lost in the world he is become as a dead man When a man hath left his sin he is not Gen. 5.24 the sinners leave him and he them When he is dead to the sin what remaines but that he should be buried But where it is said they let him down we shall finde no such matter either in the Hebrew or Greek or Chaldee or Latin Translation The Hebrew text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he went The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went The Chaldee Paraphrast hath he descended The Syriac he went into the Sepulchre So Tremelius and the Spanish translation and the Italian of Diodati Martin Luther also and two Low Dutch translations As for the Tigurin Bible that hath Devolutus he was rolled into the grave of Elisha So the French translation So likewise two of our old English translations But Coverdale thus renders the word when he was therein and the Geneva Bible turns it when he was down our last translation lets him down gently The Tigurin French and some of our old English translations tumble him down for haste But what need all this curiosity I dare not depart from the letter of the Scripture or fasten mine own sense upon it as many of these have done And indeed it is neer a contradiction to themselves For first they say They cast the man into the Sepulchre which must be in part for fear of the Moabites and then they say they let him down which must be gently and leisurely The holy Spirit of God oftentimes intends a mystery and so leaves the letter seemingly absurd Such seeming absurdities as these are lest for the honour of Gods Spirit which clears the difficulties and sets all right This man is called twice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Emphasis That man And although they go about to bury him he is never said to be through dead The words are thus to be rendred And the man went and touched the bones of Elisha First He went Secondly He touched 1. He went Here is set before us a figure of one who was dead in trespasses and sins who is now dead unto sin and buried with Christ The fallen man is not wholly destitute of all strength as I shew elsewhere Therefore the man is said here to go and touch There must be some conformity between Christ and us if we touch him The man is accessary and must be so to his own death unto sin and his own burial of all sin and iniquity It s said of this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went and touched the bones of Elisha The Lord requires of us not only a mortification and dying unto sin but also a burial of all sin They are two Articles of the Faith 1. That Christ was dead 2. That he was buried And so through the Spirit the sin must be put to death Rom. 8.13 and buried by holiness and love Ye have both together Psal 22.1 whose unrighteousness is forgiven the word signifies taken away and removed as dead and then whose sin is covered there 's the burial of it This is that which the Apostle teacheth us that love covers a multitude of sins yea all sins Prov. 10 12. The 2d Act of the dead man he touched the bones of Elisha 1. What bones of Elisha were these what is it to touch the bones of Elisha For it seems by this text that Elisha was very lately buried and so his bones could not yet be touched By the bones of Elisha we understand the strength of God the Saviour so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here rendred bones signifies strengths That man is said to touch into his bones when he became a member of his body of his flesh and of his bones Ephes ◠When he became flesh of his flesh that is of a tender heart of flesh to receive impressions of the Spirit and bone of his bone when he became strong and able to effectuate those impressions A vertual touching is here meant even the drawing neer unto the Lord Jesus by faith hope and love For so Hebr. 10.22 Let us draw near with a true heart and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei fulness of faith And Hebr. 7.19 That better hope whereby we draw near unto God And love is affectus unionis that affection of union whereby we cleave unto God dwell in him 1 John 4.8 and become one spirit with him 2 Cor. 5. draw grace life and vertue from him For so he who hath the Son hath life 1 John 5.12 By this and many like examples it may appear how necessary it is that we preserve the Letter of the Scripture intire how unconvenient yea how absurd soever it seem to our carnal reason as here that a dead carkase should walk or go c. The letter may be the foundation of a spiritual meaning however happly what that is for the present we understand not And lest this Translation before us should seem so exact as many have conceived that it needs no Essay toward the amendment of it I shall propound unto the judicious Reader the Heads of many frequent mistakes which they may finde in it few of which I shall mention in the ensuing Essay Whereof some possibly will not be thought to change the sense of the Scripture but the Word only and retain the sense others pervert the sense also Examples of the former kinde are Metaphores mistaken and used one for another as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to blot out as having reference to an Image or Picture or to a Writing it s rendred to destroy as Gen. 7.4 which is taken from building Thus Metaphores are waived and the supposed proper sense taken in lieu of them Josh 2. v. 9. as Josh 2.9 The inhabitants of the land melt from or before your faces Our Translators turnn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faint which there and often elsewhere signifies to be melted And the holy Spirit explains the metaphorical use of it Psal 22.14 Ezech. 21.7 Herein although haply the same sense may be intended yet it is not safe to vary that Metaphore which the holy Spirit intends and dictates So although to spoil in the English tongue Col. 2. v. 15. may signifie to disrobe or devest yet that will not so
the Clue of the Original Tongues as Pagnin and more exactly Arias Montanus have done And although some learned good men have somewhat condemned the later as if he were too curious and have affirmed that he hath in some places made the Scripture scarce to speak sense I confess the Idioms of every Language and so of the Hebrew tongue are such that they must seem harsh if expressed in another Language Yet I leave it to the due consideration of godly learned men whether less violence will not be done to the holy Text by rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresly though in a phrase more harsh to our English ears then to impose our own sense upon it though in a phrase and manner of speech to us more familiar and better known For albeit the expression be uncouth and strange it will be the Preachers duty business and comfort to explain it unto the people together with the spiritual meaning of it How else can he be said to teach them For many of the people are at least in their own opinion so skilful in the Letter of the Scripture that they disdain to be further taught So that one said I say not how wisely that he would not go cross the way to hear what he knew not already Is it said in vain They shall seek the Law at the mouth of the Priest Malach. 2.7 Therefore it is said of the Levites That they read in the Book of the Law of God and gave the sense Nehem. 8.8 Whence it appears that the Letter of the Scriptures and much more the spiritual meaning of it was obscure even to the Jews themselves especially after they bad been in Babylon And may we not think that the Letter of the Scripture must be yet obscure to the Christian Church which in S. Peters dayes was in Babylon 1 Pet. 5.13 And is it yet come out of Babylon When now I had sometime proceeded according to this method and digested the more material mistakes of the Translation into Arguments of plain weekly Sermons both because I wanted other time properly to be bestowed upon that Subject as also that the Amendment of the Translation might appear not Arbitrary but necessary and had applyed the several â—ffâ—yps unto life und manners Although I had for brevity sake wittingly passed by many oversights in the Translation especially in the three first Books of Moses and had scattered enough for any man to glean after me yet I perceived the Work swelled beyond my first intention And therefore considering that the further wo proceed in survey of the Scripture the Translation is the more faulty as the Hagiographa more then the Historical Scripture and the Prophets more then the Hagiographa and the Apocrypha most of all and generally the New more then the Old Testament Considering also that the Work would be very long if I should proceed thorowout the whole Scripture according to the same large measure of Application Lastly perceiving the infirmities of old age already upon me and that Ars longa vita brevis the business is long and life but short I thought meet in mine Essayes to take notice of the mis-translation of other Scriptures as well as these of the Pentateuch observed in this Volume And therefore although at first I put all Scriptures quoted promiscuously either in the Margent as in the beginning or because that was more troublesome to the Compositer in the Context afterward I placed all such Scriptures cited in the Margent against the translation of which I conceived there lay any just exception For the discovery of these mis-translations I have used the help of diverse of my friends especially Dr. Thomas Drayton Mr. William Parker and Mr. Richard Hunt who beside that hath also taken great pains in making a Table of the Sermons contained in this Book also an Index of such Scriptures as either purposely or occasionally are opened in it and also hath made a Catalogue of the more notable Errata in the whole Volume a labour much below his worth and ability The Lord in mercy be pleased to give his blessing unto these my weak Essayes and endeavours that they may tend as they are intended unto his honour and glory in the illustration of his serviceable Word and the edifying of his people in their holy fear faith and love He be pleased to stir up many far more able then I am so thorowly to furbish and sharpen the two-edged Sword of his Spirit the Word of God that it may cut down the known sin and the false righteousness the outward and inward iniquity that I and these my labours may be as nothing in comparison of such instruments as the Lord may raise up that the testimony of Jesus may be cleared and may witness of him that all the people may be gathered unto Shilo Gen. 49.10 2 Thess 2.1 and may give testimony unto the truth in Jesus even the putting off the old man and putting on the new Ephes 4.21 22. That all may be so reconciled unto God by the death of his Son and saved by his life That all may hear the voice of the Father and see his shape Phil. 2.6 and may have his Word abiding in them and receive the Son whom he hath sent and may come unto him that they may have life John 5. That the Son of God may obtain the end of his coming who is therefore come that men may have life and have it more abundantly John 10.10 in Faith Prowess Experimental knowledge Temperance Patience Godliness Brotherly love and Common love whereby an entrance may be administred unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ So great grace the God of all grace vouchsafe unto us all through the same Jesus Christ our Lord Amen! GEN. 1 2. And the Spirit of God moved upon the face of the Waters EVery Scribe taught into the Kingdom of Heaven is like unto a Man an housholder who bringeth forth out of his Treasure things New and Old Matth. 13.52 The Old is the Figure the New is the Spirit saith S. Basil And the Lord Jesus maketh the Ministers of the New Testament able Ministers not of the Letter but of the Spirit Now should any Man purchase a Field yielding a plentiful Crop and well worth his money yet if he who sold him that Field should beyond his bargain and what he looked for discover unto him a rich Mine and a Treasure hidden in that Field surely he should do the purchaser no wrong Nor have the pious Ancients Jews and Christians Greek and Latin Fathers who delivered the holy Scriptures unto us done us any injury when beside the literal sense which onely some look after they shew us a spiritual meaning also especially of the Penteteuch or Five Books of Moses which Juvenal calls an hidden Book Tradidit arcano quodcunque Volumine Moses And of that hidden Volume the Book of Genesis Yea and of that Book the
affection word and work and therefore as when these are corrupted the foundation is layd for corrupting all the rest so when these are duely informed a sutable reparation will follow of all the rest Now because we by the fall are not able to thinke any thing that good is of our selves as of our selves the wise and good God Vouchsafes a sufficiency to thinke and doe 2 Cor. 3. vers 5. not that we are sufficient of our selves to think any thing as of our selves but our sufficiencie is of God Hence we learn Obs 1. that although our God be love it selfe as he is called 1 Joh. 4.8.16 he that loveth not knoweth not God for God is love c. and goodnes it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that essentially there is none good but God yet hath this love and goodness its enmity against the evil whether it be open and manifest evill or else appearing and seeming rightousness wherewith it is gilded and hansomed over Psal 5. vers 4.5 For thou art not a God that hath pleasure in wickednes neither shall evill dwell with thee c. Thou hatest all workers of iniquity first the wickedness then the wicked men workers of iniquity that will not part with it and Psal 11.5 but the wicked and him that loveth violence his soule hateth Pro. 6. vers 16.17 these six things doth the Lord hate c. Zacha. 8. vers 17. and let none of you imagine evill in your hearts c. These are manifest evills there are other varnished over with shewes of righteousness Esay 1.13.14 bring no more vain oblations c. and 61.8 I hate robery for a burnt offering c. And this enmity against the evill is no lesse gloriouss unto God and his Christ than his love unto the good Psal 45.7 thou lovest righteousness and hatest wickednes c. 2. Obs 2. Hence we know the reason and ground of that promise which the Lord made afterward more explicitely and plainly Ezek. 36.27 I will put my Spirit within you and cause you to walk c. which is the enmity or a part of it which the Lord promises to put into our understandings and thoughts against Satan and his machinations thus Col. 3.10 The new man is renewed in knowledge c. 3. Obs 3. Hence appears the Etymology or the reason of Eve her name Adam called the name of his wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the promise made of the enmity because she was the mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all living or all that which liveth for whereas the will and affections and all actions which proceed from thence follow the direction and guidance of the mind thoughts and understanding if God put the enmity as a principle of life into these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that principle of life will bring forth living ones such as shall be answerable unto the life of God as living wills affections words actions For that principle of life in the thoughts minds and understanding is enough to work out and take away all darknesse and blindnesse and furnish the man with the light of life 2. Axiom The Lord saith he will put enmity between the seed of the Serpent and the seed of the woman We have heard what the Serpent the Woman and generally what the enmity is It remains to be enquired what the seed of the Serpent and the seed of the woman is and what it is to put enmity between them The seed of the Serpent is all rebellious motions all false perswasions with all lying promises and contradictions unto Gods word But it is not so clear nor agreed upon by Expositors what is here meant by the Womans seed The most by the womans seed understand Christ as he was the Son of the Blessed Virgin Mary and him onely But this cannot be true for the Woman here meant is clean another thing as hath beon shewn viz. The Minde Understanding Thoughts and Memory so the seed of the Woman must be also another thing For there was and ever hath been since the fall an enmity between the Serpent and his seed and the Woman and hers before Christ appeared in the flesh Besides God the Father cannot be said to put enmity against the evil into his Son for then some time there must have been when the Son should not have had an enmity against the evil but an amity with it before God should put it into him which is at least absurd to affirm yea the Son of God hath ever had by inheritance an enmity against the evil in all fulnesse Psal 45.7 Thou lovest righteousnesse and hatest wickednesse therefore c. What then is the seed of the woman What else can be the seed of the fallen woman but disobedience unto God and consequently obedience unto the Serpent What else can be the fruit of the fallen mans thoughts the corrupted thoughts can bring forth no better thing then themselves are Water ascends no higher then whence it descends That which is born of the flesh is flesh John 3. Jer. 6.19 The fruit of their thoughts and 7.23 and 24. Verses Obey my voice c. But they walked in the counsel and in the imagination of their evil hearts Thus murder is the fruit of the corrupt thoughts John 16.2 The time cometh that whosoever killeth you will think that he doth God service or rather brings God an Oblation or acceptable Sacrifice So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies And Acts 26.9 I thought that I ought to do many things contrary to the name of Jesus of Nazareth The fuid between the Serpent and the Woman is great which yet increases in the seed of both What then more specially is the enmity between the seed of the Serpent and the seed of the Woman Surely the enmity put into the seed of the Woman must be opposite unto that evil which is in the seed of the Serpent That evill first is subtilty Genesis 3.1.2 The Serpent was more subtill c. 2 Corin. 11.3 The Serpent beguiled Eve through his subtilty Therefore the Apostle saith to Elymas Acts 3.10 O full of all subtilty and all mischief c. Opposite hereunto the Lord puts simplicity even the simple life of Abel which breatheth from God and breatheth towards God So Abel signifies and this winde or breath is in order to regeneration John 3.8 The winde bloweth where it listeth c. This simple life once Paul lived until Sin by the Law deceived him and slew him that is it made him confident and proud upon the righteousnesse of the Law Rom. 7.9 10 11. I was alive without the Law once c. 2. The evil in the seed of the Serpent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easinesse to commit wickednesse as the word properly signifies Therefore S. Paul saith thus to Elymas the Sorcerer Acts 13.10 O thou full of all subtilty and full of all mischief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The enmity
opposite hereunto which the Lord puts into the seed of the woman is the work of the Law in us both discovering sin and righteousness to a knowledge of our condemnation for sin and a sense thereof whereby our will and readinesse and easinesse to commit sin is curb'd and checkt and broken in us and some inclination unto obedience out of fear of Hell is wrought in us As the first enmity is Abel so this second is Sheth which signifies a positive Law This Sheth is the Father of Enosh the miserable and wretched man as the word signifies for then men began to call upon the name of the Lord for mercy as our Translators turn the words which shall otherwise render as Saul or Paul did Rom. 7.24 O wretched man that I am c. Acts 9.11 Behold be prayeth This no doubt is a blessed enmity and a good preparation for our conversion unto and our reconciliation with God Psal 94.11 12. The Lord knoweth the thoughts of man that they are vanity Blessed is the man c. and Psal 119.67 Before I was afflicted I went astray but now I have kept thy word Vers 71. It is good for me that I have been afflicted that I might learn thy statutes 3. The third evil in the seed of the Serpent is enmity unto all righteousnesse as Paul saith further unto Elymas Acts 13.10 Thou enemy of all righteousnesse c. And therefore the third enmity hereunto opposite is the glad tydings of grace and mercy unto salvation life and righteousnesse signified by John The grace of the Lord which sweetly melts the heart into godly sorrow inclines it unto the love of all righteousnesse and to serve God freely out of love and good will Psal 130.3 4. If thou Lord shouldest mark iniquities O Lord who shall stand but there is forgivenesse with thee that thou mayest be feared John 4.10 4. The fourth evil in the seed of the Serpent is Caput mali The chief evil even the son of Satan himself the son of Perdition 2 Thes 2.3 That man of sin to be revealed the son of perdition And therefore Paul cals Elymas The child of the Devil Acts 13.10 And therefore opposite hereunto the Lord puts the great enmity even Christ the Son of God working in us to will and to do according to the minde and will of God and against the lusts and will of Satan Thus 2 Cor. 5.19 Christ is reconciling the world c. Ephes 2.14 For he is our peace who hath made both one c. and hath broken down the middle wall of partition between us c. and in 15 16 verses Having abolished in his flesh the enmity even the Law of Commandements Col. 1.21 22. And you that were sometimes alienated and enemies in your minde by wicked works c. and 2.14 Blotting out the hand-writing of Ordinances that was against us which was contrary to us c. All this is done meritoriously and exemplarily by Christs sufferings for us but effectually by his spirit his Crosse and sufferance in us but most fully when we in the second and new birth are made of one heart and spirit with him 1 Pet. 4.1 For as much as Christ hath suffered in the flesh arm your selves with the same minde for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Obs 1. Hence we learn That the only wise God who suffered the man to fall he well knew how to recover him out of his fall unlesse the man himself should prove the only obstacle and hindrance of his own restitution Otherwise no doubt he had not permitted the man to fall but that he could and would turn it unto his greater glory and the greater shame and confusion of the enemy The Lord repayes and requites his enemies in their own kind by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs 2. Lege talionis by rendring them like for like as he did to Adonibezec and he acknowledgeth it Judges 1.7 As I have done so God hath requited me Thus here the most righteous God puts in an enmity against him who had first brought in the enmity against and between God and man Obs 3. There was no other way to recover and save the fallen man then to breake the inward league and amity between him and the Devil and so to reconcile the man unto himselfe for that outward pacification and atonement which Christ purchased by his death could not alone and by it self prove availeable unto salvation without a divorce made and a deliverance wrought from Satan and his kingdom and communion with him Nor could we have had communion with our God again in his spirit presence and Kingdom without this enmity first wrought and put into the woman and her seed Agree then with thine adversary Consent unto the law that it is good Let us who love the Lord be like unto him and he will the more love us Similitudo est causa amoris Now wherein should we expresse our love unto him even by hating sin and iniquity it is the Prophets exhortation Ye that love the Lord see that ye hate the thing that is evill Psal 97.10 Such an hater of evill and the evill one was holy Iob who had his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the text With allusion hereunto he speaks unto the Lord Thou hast reputed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thine enemy as if he should say thou hast changed my name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 13.24 If such enemies we be against the evil hence it will come to pass that the Lord will put a perfect enmity into us so that wee shall hate the evill with a perfect hatred and the seed of the woman shall breake the Serpents head Axiom 3. It shall bruise thy head c. These words with those following contain the effect of the fuid between the seed of the Serpent and the woman wherein we must inquire First what is meant by the head Secondly what it is to bruise the head Thirdly who it is or what it is that shall bruise it 1. The word here turned head is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the chiefe part of the man or beast whence the chief of any thing hath the name In the French Chefe is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head In it all the senses and their instruments the sinewes are centred This is in the body as a watch-tower whence the watch-man foresees what ever good or evill is to come whence is the German word haupt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see or foresee unto this part the Iudgment is referred whence to heed or consider hath the name from the head hence is the direction of the members in their functions whence Aquinas saith the two parts of
mortification and conformity unto Christs death whose innocent life was slain in Adam Revel 13.8 Then began the Lambe to be slain from the foundation of the world This garment they wore Ephes 4.22 and thereby devested themselves of the Old man and put on the new man Christ Esay 61.10 Rom. 13.13 14. and the garments of salvation For Adam was renewed and born again See Gen. 5.3 Now is it probable that the good God should sour all this his love and mercy with derision and mockery How otherwise then shall we understand these words Thus The Lord God sayd Behold the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit he hath been as one of us knowing good and evill He hath been as one of us even in the image of God Gen. 1.26.27 and according to that image he hath known good loved it and imbraced it and he hath known evill hated it and shunned it For so God knowes good and evill Scire bonum non est bonum A meer abstract knowledge of good is not good And 't is as true that Scire malum non est malum neither is the abstract knowledge of evill evill But words of knowledge and sense imply sutable affections Man knew good and evill as God knowes them and loved the good and hated the evill as God and His Christ love Righteousness Psal 45.7 and hate iniquity But hereby the Lord implies a racite disparity to that estate wherein the man now is knowing the good but not loving it knowing the evill but not hating it at the best in that condition which is described by the Poet. Video meliora probóque Deteriora sequor Lest therefore the man in this depraved disposition should taste and eat of the tree of life and by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ill habit of mind digest it into disobedience and continue therein It seemed meet unto Gods fatherly Goodness to send the man out of Paradise Gen. 3.23 to till the earth Because he was taken out of it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed which otherwise is left out in our Translation untill he hath subdued his earth overcome the evill with goodness and by the sword of the Spirit which is the living and powerfull word of God Hebr. 4.12 sharper then any two-edged sword he hath mortified the deeds of his body that he may live And so the man becomes like unto God again as the Lord here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit the man hath been as one of us knowing good and evill GEN. 4.1 I Have gotten a man from the Lord. Word for word I have gotten the man the Lord. Wherein appears the Etymologie of Cains name She bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have gotten or possessed the Man the Lord so Martin Luther in his translation Ich hab den man den Herrn I have the Man the Lord. Thus also the Low Dutch translation which followes that of Luther And we read a note upon the place in both which speaks thus That is God be praised I have here the Lord the Man that seed which shall break the head of Satan or the Serpent this shall do it She flattered her self as if she had already gotten that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messias that God-man promised Chap. 3.15 Miles Coverdale also seems to have been of the same judgement with Martin Luther herein citing Acts 17.31 in the margent of his translation which is also extant in the Low Dutch He shall judge the world in Righteousness by that man whom he hath ordained The Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not bear our English translation without some force upon them No nor Pagnins For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t is true signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum with and so Pagnin turns it here But it then only is to be rendred with when it is joyned with a Verb Intransitive or in Hithpael according to these examples following which I desire the Reader to compare Gen. 5.22 and 34.7 Exod. 1.1 But otherwise when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes between two Nouns it joyns them together by apposition as the Reader may be pleased to compare these examples Jos 24.3 Ezech. 4.1 of which sort is that of the Text under our inquiry Gen. 4.1 as also the second verse Gen. 4.2 As our Mother Eve was herein deceived so likewise are and have been many of her children who conceive that the spiritual and heavenly man is born in them not considering that That is not first which is spiritual but that which is natural and afterward that which is Spiritual The first man is of the earth earthy the second man is the Lord from heaven 1 Cor. 15.46 47. This is the condition of thousands in this fantastick age so subject to imagination How many think themselves extream happy when yet of all other they are the most miserable they imagine themselves redeemed from sin and most free men when yet they are arrant slaves and vassals unto their sins They have a name and think themselves alive when yet they are truly dead What an high opinion did the Corinthians conceive of themselves 1 Cor. 4.7 8. that they were free that they reigned as Kings as many flatter themselves at this day that they are made Kings and Priests unto God the Father Rev. 1.17 and so boast of a false gift Some compare this Church to that of Laodicea which is a self-justifying people who say they are rich and increased with goods and have need of nothing when yet they are wretched and miserable and poor and blinde and naked So that the wise man may well cry out O wicked imagination Ecclus 37.3 whence camest thou in to cover the earth with deceit The Apostle Gal. 4.22 to undeceive us tells us of two births which have their proportionable lives And the first of these the earthly in every man must precede the heavenly which is the second Hagar must conceive before Sarah Ismael must be born before Isaac The children of the bond-woman must be brought forth before the children of the free-woman where these two births are not known nor the order of them dangerous mistakes arise from self-love proper to the first birth And because the Apostle speaking of himself and others with him who had attained unto the second birth and lived the spiritual life We saith he as Isaac was are the children of the promise we are not children of the bond-woman but of the free Hereupon too many out of an over-weening opinion of themselves and partial self-love put themselves into the number because this and other like Scriptures are fitted not to their conditions but to their mouthes whereas indeed it is much to be feared they are yet children of the bond-woman As at this day the wilde people who descend from Ismael call themselves Saracens as if they were the children of Sarah whereas indeed they are Ismaelites
endeavour of doing well and suffer his soul to languish and sinck into an utter despondency and desperation For how can man have any hope of good when God himself despaires The Lord give us grace to discern of things that differ SERMON III. Noah's Legacy to his Sonnes Gen. 9.26 27. Noah said Blessed be the Lord God of Shem and Canaan shall be his servant God shall inlarge Japhet and be shall dwell in the Tents of Shem and Canaan shall be his servant WHat the Lord saith by the Prophet Esay Esay 45.18 That He created not the earth in vain or to be empty He formed it to be inhabited as it is true of the holy Land and of the new Earth that the Lord made it not to be empty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to be inhabited with Righteousness and righteous men So it is also true of the outward Earth the Lord made it not to be empty and void He made it to be inhabited And therefore having over-whelmed the old world with the Flood he reserved inhabitants for the Earth Noah and his sons by whom the whole Earth was to be overspred Jer. 31.27 28. Even so as after the overflowing scourge the Lord promiseth to sow the earth again with the seed of Man and the seed of Beast And as the Lord watched over the old world to pluck up and to throw down so after the Flood he watched over the new world to build and to plant To this end Noah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he till'd the Earth and planted a Vineyard He drank of the Wine and was drunken and was uncovered within his Tent. All which was a secret intimation of a better Ephes 18. a Spiritual Noah not drunk with wine wherein is excess but filled with the spirit of love toward his children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took up his Tent and Tabernacle in us discovered the truth in it's nakedness John 1. 2 Cor. 11. even the simplicity which is in Christ which Ham the Zelot the father of Canaan the crooked soul inclined to the Earth and earthly things perceiving declared in the streets so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and Pagnin renders in platea in the street and this he does not without derision and scoffing Naked truth is a thing too poor and despicable for a Hot-headed Zelot Shem and Japhet the genuine children of the spiritual Noah they cover their Fathers nakednesse The effect of which is my Text which contains the Blessing of Shem and Japhet Curse of Ham and Canaan In both which we have these particular divine truths 1. The Lord is the God of Shem. 2. Noah said Blessed be the Lord God of Shem. 3. Canaan shall be their Servant 4. The Lord will enlarge or perswade Japhet 5. Japhet shall dwell in the Tents of Shem. 6. Canaan shall be their Servant I. The Lord is the God of Shem. Herein let us inquire 1. Who Shem is 2. What 's here meant by Jehovah or Lord. Elohim or God 3. What is it to be a God of one as here Jehovah is said to be the God of Shem. 1. Who Shem was The son of Noah but whether the eldest the second or the third son it 's questioned by some because when ever the three brothers are named Shem hath precedency and is named alwayes first but that 's no good reason why he should be the eldest as I shall shew anon It is doubtful indeed in the Hebrew Text But if we compare the age of Shem Gen. 11.10 with the age of Noah when he began to beget his children Gen. 5.32 and Gen. 7.6 it will seem probable that Japhet was elder than Shem. But the Greek Text Gen. 10.21 puts it out of all question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shem the brother of Japhet the elder Japhet was the Elder brother of Shem. Some there are both Antient and Modern who affirm that Shem was Melchisedec and probable reasons are brought for it I shall inquire into the truth of that anon Meane-time come we to inquire what we must here understand by Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This great glorious and proper name of God may be two wayes considered 1. in it self 2. as it hath respect to the creatures In it self it raiseth up the understanding unto the most sublime and transcendent Metaphysical notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ens Being than which no thought can reach higher Yet does not that express it fully because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ens hath reference to the present whereas this glorious name comprehends all circumstances of time It is a most artificial compound of all parts of time and Being in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit he hath bâ—â—n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit he will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ens being he is John the Divine expresseth it accordingly Revel 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he might open it the more fully he waived the propriety of the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Peace be to you from him who is and was and is to come all which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name God imposed upon himself Exod. 3.14 They will say unto me what is thy name saith Moses The Lord said unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that I am or rather I will be what I will be or as the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Being And the Lord adds so shalt thou say to the children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is the Being or who will be hath sent me unto you And the Lord said moreover unto Moses Thus shalt thou say unto the children of Israel Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God of your fathers the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you This is my name forever and my memoriall from generation to generation Wherein two things are very observable 1. That the Lord God fits his eternal name unto those three Patriarchs the figures of the holy and blessed Trinity Ecclus 44.19 Abraham representing the father as the wisman gives the etymology of his name Abram was an high or great father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jsaac a type of the son Jacob a figure of the spirit All which have reference to the three Kingdoms or rather parts or degrees of Gods kingdom Psal 97.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath reigned Psal 10.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is King Psal 146.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall reign for ever and ever 2. Now although this glorious name comprehend all circumstances of time and import the eternity of the great God yet it more principally points at these present and last dayes wherein the fulness of the Deity is poured and to be pour'd out upon the Saints according to what the Apostle prayes in behalf of the Ephesians Ephes 3.19 that
understand them as if Noah should in more words have said The Lord God so heap blessings temporal and spiritual outward and inward upon Shem that both he and whosoever shall see it may say Blessed be the Lord God of Shem who by his blessings to him hath declared himself the God of Shem in covenant with him and his So that here is a twofold blessing 1 Gods blessing of Shem and the Shemites 2 Shems blessing of God 1. Blessed is Shem of the Lord his God which may be considered Literally according to the Person of Shem. Spiritually according to the Off-spring of Shem. As for the first let us enquire 1. What is it properly to bless and to be blessed 2. How was Shem blessed of the Lord his God 1. Blessing properly signifies increase Gen. 1.21 and 9.1 whether in temporall things God blessed them saying increase and multiply And where we read God blessed Noah and his sones Castellio turns the word Foecunditatem dedit He gave them fruitfullness saying increase and multiply c. So in spiritual things also God hath blessed us with every spirituall blessing in heavenly things in Christ 2. Ephes 1.3 Shem was blessed with temporall and spirituall blessings and famous for them especially for his piety and reverence towards his Father and that the Lord prevented him with his grace that he would not see Acts 3.26 much lesse deride and scoff at his Fathers nakedness It is no small blessing to be turned from iniquity as Shem was Why did Noah bless Shem from the Lord his God Psal 144.15 Heb. 11.16 The reason seems to be taken from the covenant They desire a better Country that is an heavenly wherefore God is not ashamd to be called their God More especially the blessing is here given to Shem for his honouring of his Father according to that of the Wiseman Ecclus 3.8 Honour thy Father and Mother both in word and deed that a blessing may come upon thee But why is Shem blessed before Japhet the elder Brother the more especiall reason is thought to be his greater forwardness to cover his fathers nakedness So that here he seems for that cause to have precedency in the blessing I shall adde another reason in the proper place Obs 1. It is not Gods method in blessing to follow the order of nature Abraham is preferred before Haran his elder Brother Ismael was the first born Gen. 11.26 and 48.20 yet Isaac obtained the blessing So did Iacob though Esau were the elder Brother And Ephraim though the yonger is preferred by Iacob and blessed before Manasses God sees not as man sees 2 Chro. 21.3 nor are his wayes as mans waies The elder Brother among men is most esteemed by his parents according to which rule 1 Sam. 16.6 10 Jehoshaphat proceeded when he preferred Jehoram Accordingly Eliab Abinadab c. are better esteemed and promoted by Jesse and Samuel But some yonger one proves often times the better man who is least thought of as Abraham as Shem as Joseph and David If we enquire into a more hidden reason of this we may as well finde it in our selves as without us in the world that which is born of God in us and which he most prizes is the second birth the first man is of the earth earthy the second is the Lord from heaven 1 Cor. 15.47 Here the proverb is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the seconds are the better Obs 2. It is no small blessing to be preserved and kept from doing evill 1 Sam. 25 32 Marth 1.21 2 Cor. 13.7 2 Tim. 4.18 Jam. 1 17. Eph. 1.3 But the Lord God of Shem is also the Author and Donour of every good and perfect gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and especially those spirituall blessings which none but God can give none are fit to receive but the true Shemites Obs 3. Observe the goodness of God toward children obedient to their parents All we certeinly know that Shem did Gen. 9.22 23 is honouring of his father Yet he is for that blessed of God and so blessed that of his line descended Heber Abraham Isaac and Iacob And for this the wise man tells us he is parallel'd with Sheth who in his time saith Theodoret was called a God upon earth Deificatus homo as the Antients speak Ecclus 49.16 and 3. per tot Ier. 35. Ephes 6.2 and obtained great honour among men The same Wiseman records many blessings unto them who honour their parents What 's the reason that Philo reckons the fift Commandement in the first Table It is a great Commandement and the first with promise A notable Encouragement unto children to honour their parents Obs 4. When the Patriarch went about to bless his son Shem he breaks out into the blessing of the Lord God of Shem was this to blesse Shem Truly then was Shem most blessed when God was blessed and owned and acknowledged as the only Author of all his blessing Gen. 28.14 15 16. 1 Sam. 25.32 39. 1 King 8.14 15. Gal. 1.24 1 Cor. 15.10 We shall finde this to be the practise of Gods Saints After all the blessings which the Lord had heaped on Jacob Jacob looks not on the blessings much lesse upon himself he looks upon the Lord the Author of them all So did David So Solomon is said to have blessed the Congregation when he blessed God They glorified not me saith S. Paul but God in me and I laboured c. yet not I but the grace of God with me And truly what good soever befals the Saints of God they impute it not to any worth in themselves but unto God or some gift of God imparted unto them The faithful servant saith not Luke 19.16 as we are wont to do I have gained but thy pound hath gained ten pounds and the other thy pound hath gained five pounds Ephes 2.8 He saith not I have done this or that It was his obedience of faith that gained it and that is the gift of God 1 Iohn 5.4 So thy faith hath made thee whole And when ever we have gained any conquest over any lust it is not any power of nature but we must say 1 Cor. 15.57 Blessed be God that gives us the victory through our Lord Jesus Christ When Zachariah the father of John had been now long dumb he broke silence not with exultation or expression of joy for the great blessing of God upon himself or upon Israel Luke 1.68 His first words are the praise of God Blessed be the Lord God of Israel after that large blessing of God powred upon the Church Esay 44.4.5 I will powre my Spirit upon thy seed and my blessing upon thine off-spring c. How great are those who shall be thought worthy of the blessed Spirit it followes one shall say I am the Lords c. The Church appropriates nothing to it self but gives all the glory unto God There
after death 2 Sam. 14 7. Gen. 44.30 it is busied about their posteritie could the Philosopher say They are a part of our selves Exhort 2. To children to honour their Parents and prevent their curse and obtain their blessing Mysticè There is a Canaan and a seed of Canaan that 's neerer to us and yet much more neerly concerns us In Scripture they are said to be born of him whose manners and life they follow whether in good or evill The sons of Abraham do the works of Abraham John 8. who walk in the steps of Abrahams faith Such are the Sonns of Shem the father of all the children of Heber 2. In evill ye are of your father the Devill Joh. 8. for the lusts c. Thus they are the seed of Canaan who do his works Thou seed of Canaan and not of Juda saith Daniel to the unchaste Elder Susan vers 56. Ezech. 16. The proper work of Canaan is that which he carryes in his name pressing down humbling abasing troubling as Hierom deduces the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body of sin and corruption that presseth down the soul Wisd 9.15 That servile nature that must be cast out and not abide in the kingdom Joh. 8.34 35. Gal. 4.30 31. In a word sin and iniquitie in generall So Philo Judeus is that servil and base nature of Ham and Canaan which is here mystically to be understood And over that the Lord hath given superiority and dominion unto the true Shem and all the Shemites of all the children of Heber yea unto Cain himself and the Cainites if they do well as I shewed in Gen. 4.7 Note here the progeny of Ham. 1. Ham is the father of Canaan burning hot zeal that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the cause of commotion and fraction trouble baseness c. The truth of this is evident by too many examples of these few last yeares Zelotical hot-headed men are presently moved and then they are troubled and trouble all saith S. Ambrose 2. Canaan is made a servant though Ham sinned Philo Judaeus gives the reason the act is punished not the habit 1. This Canaan hath a numerous seed As Christ hath his fishers of men and hunters Gen. 10.15 so Satan hath his Zidonians his hunters and fishers of men also Evill hunts the Violent man Psal 1â—0 11 2. Hittites the fearfull ones there is a fear or fainting which is opposite unto faith and confidence Gen. 45.26 These discourage the people of Shem from entring the holy Land Num. 13.30 31. Hebr. 3. vlt. They could not enter in because of unbelief Their harts fainted in them And when they became fool-hardy who were they that discomfited them but the Amalekites and Canaanites Num. 14.43 And these Hittites are they who are the first excluded out of the holy Citie Rev. 21.8 The fearfull have the first part in the lake 3. Mat. 7.6 Jebusites people who tread under foot the pretious Truths So Swine tread Pearles under feet So do Apostates tread under foot the Son of God which is the life of God in them Hebr. 10.29 4. Amorites a bitter people great talkers the bitterness of Envy Deut. 7.2 Jam. 3.14 Unto these are added Canaanites such as are bowed down Incurvati in semetipsos selfe-lovers proprietaries It 's the ordinary name of Merchants Pherezites people that are careless and neglegent who dwell secure without any fence like those Judg. 18.7 whom Dan the Judgement surprizes 5. Gergashites Socii peregrinationis who enstrange themselves from their God and are inhabitants of the earth the earthly mindedness the thoughts dwelling on the earth and earthly things Phil. 3.19 earthly wisdom Jam. 3.15 This is one of Canaans race that presseth down the mind and hinders it from busying it self on heavenly things Col. 3.1 2. 6. The Hivites people of a wicked life whereby the ungodly life is sigured which is propagated by talking 7. The Arkites persecutors so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He that is born and that in us after the flesh persecuteth that which is born after the spirit Gal. 4.29 8. The Sinites emnity stirred up by the law in them who are under the Law and so are against the Law 9. The Arvadites the abundance of the curse or the ruling sins the sins which reign in the mortall body 10. The Zemarites who come in Sheepes-clothing the counterfeit simplicitie and self-holiness 11. The Hamathites the children of wrath We read of Jabin King of Canaan Judg. 4. who is the false knowledge All these Moses writes of and prepares a way for the expedition of Jsrael under Josuah into their land the land of Canaan Omnia in figura All things befell that people in figure and were written for our admonition on whom the ends of the world are come Are there none of all these in thy Land Examine thy self well No Amorites If thou hast subdued these they are servants to the true Shem who subdues them and treades them under his feet and the Canaanites especially the seven Nations Deut. 7.1 the seven evill Spirits saith Rupertus It is the Lords will that thou destroy of the Canaanits every thing that breathes Deut. 20.16 with Jos 11.11 So Moses law commands and Joshaa must fulfill the righteousness of the law in us Rom. 8.4 Now Judge of thy selfe from hence what freedom thou hast if these servants of servants these Canaanites rule in the. Lordship and Dominion is the effect of righteousness servitude is the effect of sin Righteousness largly taken raised the house of Shem the people of Jsrael above all Nations Deat 28. and 4.6 The Nations shall say surely this great nation is a wise and understanding people This raised the Lacedemonians and that long lasting Empire of the Romans Which is Point-blank contrary to the opinion of men who conceive that there is no attaining unto honour and high place but by lying flattery and bribery c. And what is this else but to make the devill the author of honour and all the glory of Kingdomes as he saith he is Luke 4.6 Sin brings the reproach upon Nations All the Chanaanites were abased for the sin of Canaan And whence is it Prov. 14.34 that the Tria cappa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cappadocians Cilicians Carians are so infamous unless the Cretians were one of the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the abundance of their iniquity I do not here mention our neighbour Nations who have their brands upon them nor our own Nation which doubtless hath the sins of the Canaanites in it which abases it even unto Hell Consol 1. Alas the Canaanites prevail over me When I would do good evil is present with me Hast thou not chosen rather to serve the Egyptians and Canaanites then to serve the Lord 2 Chron. 12.7 8 9. Though they dwell with thee yet thou needest not be familiar with them or have any fellowship with
them Thou canst dwell next neighbour to one with whom perhaps thou never exchangest one word scarce in a year I have heard it is very usual in this City Hath not Noah foretold it that Canaan should be a servant unto the Shemites according to the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an houshold servant Most true it is they dwell in me and nothing else In me dwells no good thing This proves not his right but his usurpation It is no new thing for servants to usurpe authority over their Masters The sons of Zerviah were too strong for David You tell me I am Lord of Canaan Canaan is rather Lord over me 'T is true the time is when the childe differs little from a servant although he be Lord of all Gal. 4. The good that I would do I do not and the evil which I hate that I do The Canaanites will dwell in the Land but the servant abides not in the house alwayes John 8.34 Yet trouble not thy self overmuch what thou yet doest it is not thou but sin that dwels in thee I say while thou art yet a childe this comes to passe and God is merciful 1 John 2.12 Thy sins are forgiven thee for Shems sake that is for his Names sake But thou must not be alwayes a childe They are too strong for us True while only Moses is our Captain Deut. 7.1 But when Joshuah the Lord Jesus leads us in him we overcome them Then the Gibeonites are made hewers of wood and drawers of water When Soâ—omon the true Shemite and type of Christ the true Shem and the true Solomon the Prince of peace overcomes the world John 16.33 and bids thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Considere Be of good courage The God of peace treads Satan under the Saints feet Rom. 16.20 The Canaanites 1. are first made tributaries when the Spirit lusts against the Flesh Gal. 5.17 They are 2. made servants and bondmen when the Flesh becomes obedient unto the Spirit 3. They are lastly driven out and destroyed when they that are Christs have crucified the flesh with the affections and lusts as crucifixion was wont to be the death of servants But alas The Canaanites have Chariots of Iron Jos 17. They have so What are the Chariots spiritually Eliah and Elisha were called The Chariots of Israel and the Horsemen thereof The true Prophets of the Lord are such they are Chariots of fire whose motion is upward Heavenward Godward carrying our thoughts and affections to heavenly things and things above These are the Chariots of Amminadab Cant. 6.12 the people of good will The Chariots of the Canaanites they are earthly of Iron heavie tending downward toward earthly things and carrying mens thoughts and affections downward toward things below He that is of the earth speaks of the earth And therefore the sons of Joseph Jes 17.17 Manasseh and Ephraim they have a promise from the true Josuah to overcome the Canaanites Phil. 3.13 14. Manasseh that is forgetfulnesse forgets that which is behinde and Ephraim fruitfulnesse and increase endeavours after what is before and presses hard after the mark c. The true Joshua he saith it Thou shalt cast out the Canaanites though they have Chariots of Iron and though they be strong This promise is to be performed in these last dayes Zach. 14.21 In that day there shall be no more a Canaanite in the house of the Lord of hosts O but I have been a Canaanite by sinful life and evill manners Even such have the best of us been as the Lord tells those who were of Shems race and progeny Ezech. 16.3 thy birth and thy nativity is of the land of Canaan thy Father was an Amorite and thy Mother an Hittit So was that woman Math. 15.21 and her daughter Acknowledge thine own vileness as she did a Dog And then shalt thou hear that even the Doggs eat of the crums c. In a cursed condition But the Lord by a divine art proper to himself can bring light out of darkness good out of evill blessing out of cursing He turned the curse into a blessing Nehem. 13.2 The Temple was built on the Threshing-floor of Arauna the Jebusite 2. Chro. 3.1 where the Jebusites dwelt there the Temple must be built Christ who is the true Temple Revel 21.22 must be there builded and reared up where he was trodden down before Arauna the Jebusite as a King gave to David that area that ground whereon the Altar and afterward the Temple was built 2 Sam. 24.18.23 and David commanded to gather the strangers of Jsrael c. 1 Chro. 22.2.3 whose number is reckoned 2. Chron. 2.17 who were these A poor contemptible people of the Canaanites implyed in the building of Gods Temple and these must be the men and no other In every Nation he that feares God c. Even the Tria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have yet had notable men among them S. Paul was a Cilician by birth and one of the Gregories was a Cappadocian as Julian brands him Our Lord Magnifies the faith of the Canaanitish woman Matth. 15. Vriah the Hittite is famous for his faithfulness to David Though these were all servants yet Esay 10.27 The yoke is taken away because of the Anointing even the unction of the Spirit Luk. 4.18 For where the spirit of the Lord is there is libertie The true Shem gives this liberty He takes from off us the yoke of servitude under Sin and Satan Matth. 11.28 29. under which we laboured and were heavy laden and we taking his yoke of patience upon us and learning of him lowlyness and meekness we finde rest for our souls Exhort 1. To the true Shemites to exercise their power and authority over their servants They have rebelled and usurped power The Lord hath promised unto Abraham and his seed the Land of Canaan Canaan is now Malae fidei possessor he detaines from us the holy Land the Land of holiness Jos 5.15 It is a good Land All the spies say so Num. 13.14 Even the Prophets who have search'd diligently 1. Pet. 1.10 The Lord hath delivered them to utter destruction Deut. 7.1 and 20.16 17. If we drive them not out they will be pricks in our eyes c. Num. 33.55 Despair not they are all conquerable 1. The Zidonian by Gods Fishermen the Preachers of his Word 2. The Hittite is cast out by love perfect love casts out fear 3. Christ gives power to tread down the Jebusite all the power of the enemy 4. The Amorite bitter words bitter envy is subdued by meekness of wisdom Jam. 3.13 14.5 Minding things above subdues the Gergashites earthly mindedness Col. 3.1.6 The Hivite by Christ who is our life Col. 3.7 The Arkite persecution by him who is born after the Spirit He cast out the bond-woman and her son 8. The Sinite or legal righteousness by the righteousness of Christ 9. The Arvadite the ruling sin by the reign of Christs righteousness 10. The Zemarite
Sheeps clothing by sincerity 11. The Hamathite by the grace that brings salvation 1 Thess 5.9 Jabin false knowledge king of Canaan is subdued by Deborah and Barak that is the Word and Spirit which is as lightning Judg. 4. So Anti-Christ is slain by the brightness of Christs coming 2 Thess 2. And thus there shall be no more a Canaanite in the house of the Lord of hosts Meanes Believe Josuah even Jesus who promiseth Jos 17.17.2 Pet. 1. adde in your faith virtue Hence will proceed obedience of faith Rom. 1. See what promise the Lord made even to Cain Gen. 4.7 The Weapons of our warfare the whole armour of God Ephes 6. these are not carnal but mighty through God for the subduing the Zamzummims even every evill thought to the obedience of Christ Deut. 2.20 2 Cor. 10.5 SERMON IV. God shall enlarge Japhet Axiom 4. THe words contain the blessing of Japhet and that amplified by the opposite curse of Ham and Canaan The blessing of Japhet containes his Inlargement by the authority of it Degree of inlargement He shall dwell in the tents of Shem. The divine truths contained in the words are these 1. God shall enlarge Japhet 2. Japhet shall dwell in the Tents of Shem. 3. God shall so enlarge Japhet that he shall dwell c. 4. Canaan shall be his servant In the first of these let us enquire who Japhet was what it is to enlarge Japhet Who was Japhet And first let us consider him in his History and secondly in his Mystery In his History and so according to his Person Posterity According to his person and so when I spake of Shem I have shewed that Japhet was the eldest son of Noah though commonly when the three brothers are recited together Japhet is put in the last place But however Japhet were the elder brother and before Shem yet was Japhet after Shem in grace and favour and accordingly he obtained the blessing after him and in vertue of Shems blessing in whose seed all nations should be blessed Yet of all the three brothers Japhet was the most famous in all the Heathen Writers The Greeks acknowledge him their Founder and first Father so that they own no man before him either in age or dignity whence is that Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Japheto antiquior more antient or more honourable then Japhet That word which we turn inlarge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diversly rendred by Interpreters by the Chaldee as we in our English by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which accordingly the Latin hath Dilatet Let God enlarge Japhet So the Spanish Italian High and Low Dutch Howbeit according to another signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the French Genevah and our old English Translation turns it to perswade and Munster howsoever he be sway'd by the authority of the Rabbins and so turns it inlarge yet he confesses that the word is used in the Proverbs often to perswade accordingly Tremellius turns the word Alliciet God shall intice and Osiander Persuadeat Let God perswade And though we put inlarge in the Text as Diodati also doth we have perswade in the Margent Besides these two significations there is also a third and that is Condecoret Let God beautifie Japhet This translation hath authority from Jonathans paraphrase who understood the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come not as most do from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be beautiful and comely and therefore he renders the words Let God beautifie the borders of Japhet Here are three interpretations of the word and every one hath reason to speak for it self and the Translators are Stiff and resolute each for his own And why may not the words according to the fullness of the Spirit bear all three significations and all of them consonant unto the truth and the Analogie of faith Words have their bounds The Spirit hath one And therefore since according to Divine artifice and skill the Spirit of God hath couch'd so many significations under one word in the Text I dare not so make choice of one that I should wholly reject the other two and therefore as Esay 65.8 The new wine is found in the cluster and one saith destroy it not for a blessing is in it So I may say of these significations reject neither one nor other for a blessing is in it part of Japhets blessing is contained in it as we might finde in them all but I shall speak of the two former onely as most consonant to my scope and first of that which our translators have made choise of and put in the Text God shall Inlarge Japhet or as the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall inlarge unto Japhet vizt his habitation or dwelling unto which the following words have reference When God is said to in large Japhet we must understand this either according to extension outwardly and literally or according to intension inwardly and spiritually 1. According to extension and outwardly God may be said to inlarge Japhet when having increased his posterity he makes room for them in the world as he did when he gave them all the Islands and Peninsula's as Britany Jreland Thule Creta Sicilie c. the Peninsula's as Spain Italy Greece c. In a word all Europe which became the most populous of all the three parts of the world the seat of the Greek and Roman Empire and added also the lesser Asia and Media and part of Armenia Jberia Albania and those vast regious towards the North heretofore inhabited by the Scythians now by the Tartars Officinas Gentium velut vaginas nationum as Jornandes calls them Because those parts are extream fruitful I speak not of the earth but of men which in all ages they have power'd forth into other parts of the world and enlarged their dwellings And thus God inlarg'd Japhet Obs 1. Hence we may observe another example of piety towards Parents and the reward of it from God Obs 2. Though God blessed and inlarged Japhet for honouring his father in covering his nakedness and cursed Canaan for dishonouring him and deriding the nakedness of Noah yet this is no warrant for the unwary and unseemly carriage of Noah or any parent True it is the good man was excusable who till then knew not the strength of wine Nor did the Patriarks for 1600 yeares they lived without wine all their life without which some of us cannot live one day Obs 3. How powerfull is the blessing of a father Eccl. 3.9 It stablisheth yea it inlargeth the house of the children Obs 4. Nor can we well omit here what the Jewes take speciall notice of that when Noah blesseth Japhet he useth onely the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God as a name known among all Nations No Nation so barbarous but it acknowledg'd a God but when Noah blessed Shem he addes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Name
all the hearts of the children of men and alone can work upon them widen and inlarge them He alone hath wherewithall to fill them as wisdom understanding fullness of joy yea God Himself the Objectum beatiâ—cum Author actus fruitivi 1. King 4.29 Yea whereas the Lord hath made the man for his Temple and dwelling place and himself is immense and beyond all bounds Job 11.7 8 9. it's necessary that he inlarge the strait heart of man and make him in some proportion capable of himself whence is that prayer of the Apostle Ephes 3.14 21. that They may be filled with all the fulness of God Reproof 1. Those who walk at large in a latitude according to their own corrupt hearts even as the evill spirit drives them who deny themselves in nothing that their own flesh or the Devil and the lusts of men Suggest unto them These are the beasts that walk in actu not in via in the broad way where the beasts go not in the path and the narrow way wherein the men of God walk God doth not inlarge these Reproof 2. The sonns of Japhet who walk in a strictness of their own chosen holiness and that without any warrant out of the word of God they have chosen this to themselves not the narrow way that leades unto the broad but a narrow path taken out of the broad way Who required these things at your hands Consol For the sonns of Japhet True it is the Lord invites to enter into the straite gate Math. 7.13 14. but they shall not alwaies be in straits there shall come a time of inlargment Nor doth the Lord cast his Japhets into straits that they should continue in them much less perish in them The Gold is not cast into the furnace to be consumed in it but to be purged and purified by it Zach. 13.9 Our God is a consuming fire Hebr. 12. and who shall dwell with everlasting burnings Esay 33. 15 16. The Apostle declares for himself and his fellow Apostles and all the Ministers of God how their way lyes throw straits 2. Cor. 6.4 but does it end in straits also vers 11. Our heart is inlarged The Psalmist declares as much in regard of the whole Church Psal 66.10 11 12. We went through fire and water but thou broughtest us to a wealthy or a large place as I shewed before Exhort To the sonns of Japhet to be inlarged The Apostle makes this exhortation to the Corinthians 2 Cor. 6.13 be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be genuine children of Japhet be ye also inlarged It was a noble desire of the sons of Joseph which we read Ios 17.14 Means We must pass thorow the narrow before we can come unto the broad 2 Esdr 7 1-14 Ye remember a great part of Japhets portion was the sea and the Islands in the sea Viam qui quaerit ad mare illum oportet omnem quaerere comitem sibi saith the Comedian Gen. 26.19 22. Esec Sitnah Rehoboth 1. Esec contention between the flesh and spirit 2. Sitnah opposition of Satan 3. Through these we come to Rehoboth inlargment Our Lord requires us to go thorow the narrow passages before we can come unto the broad and this cannot be without contention and strife Math. 7. Open thy mouth wide pray largely and he will fill it O that all our contentions hart-burnings bitter invectives detractions slanders oppositions one against another O that all were laid down O that every one of us would mind his own dutie Prose quisque which the Lord requires of him to enter into the narrow way that the Lord might inlarge us The Lord perswade our hearts hereunto God shall perswade Japhet This is the first and proper signification of the word to entice or perswade which our translators have in the margent which yet might have been put in the Text if it had pleased them But because this word perswade hath a two fold signification 1. To sollicite allure and intice which is an endeavor to bring one off to some-what we desire 2. So to sollicite and intice that we prevail which is properly to perswade The word may be understood in both senses here For the better understanding of this point we must inquire 1. What it is to perswade 2. Whereunto God may be said to perswade And 3. How The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a middle nature and used in Malum Bonum 1. What it is to perswade it signifies to induce lead or draw one by arguments and reasons to think believe and do some thing yet so that there is a power left to dessent Thus when we commend something as honest honourable or profitable and exhort to the doing of it by motives reasons and arguments we may be said to perswade And this I much suspect was the reason why the major part of our Translators cast the word perswade into the margent because they conceived that God acts upon the minde and will not by motives and reasons inducing it to believe and so leaves it free but by a super pondium overpoysing it and determining the act of it and so here not perswading but inforcing Japhet to dwell in the tents of Shem. The event of perswasion is either belief of what is perswaded unto or unbelief Now because that whereunto God perswades cannot but be good what is that good whereunto God may be said here to perswade Japhet If we here understand the person of Japhet we may conceive that the object of Gods perswasion is love brotherly love and that he should not envie his yonger brother Shem his precedencie and preeminency of blessing Thus the Lord perswaded Cain Gen. 4.7 But the blessing being propheticall as the former it concern'd not onely Japhet himselfe in his person but also in his posteritie even all the Gentiles Church even all the Islands of the Gentiles Gen. 10.5 whereof we are a part God shall perswade Japhets Sons But whereunto whereunto else but unto himself to believe in God the Father and to believe in Jesus Christ the Son of God who should break the Serpeents head so God the Father first perswades Japhet and his sons to believe in himself Hebr. 11.6 2. God perswades Japhet and his sons to believe in Christ and so to dwell in the Tents of Shem Joh. 14.1 This is the main aim but non pervenitur ad finem nisi per media 3. How does God perswade Japhet and his sons to believe Mediately and outwardly by the Ministers of his Word Immediately and inwardly by the operation of his Spirit 1. Mediately and outwardly and so God perswades by the Word Miracles 1. By the Word it self read and meditated on or by the same Word preached and heard for so Faith comes by hearing Rom. 10. Thus God makes his Ministers his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 Workers together with God Such as plant and water his husbandry which is the Church Such as build and rear up the Tabernacle
of God which is fallen down which is his Church ye are Gods building Such are Gods Oratours and Ambassadours to whom he gives commission and he sends them forth to invite his rebellious subjects and to perswade them to come in 2 Cor. 5.18 19 20. Another Meanes are miracles and wonders whereby God perswades men to believe and accordingly they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text to perswade Deut. 13.2 2. God perswades Japhet and his sons immediately and inwardly by his Spirit this is that Tractus Dei the drawing of the Father Where ever there is this drawing it is from something unto something From something and so God the Father by his Spirit disswades Adam from his vain thoughts Psal 94.11 corrects and chastens the man God the Father draws and perswades him unto something He hath shewen thee O man what is good Mich. 6.8 and so the Fatherâ— instructs him out of his Law Psal 94.12 These are Funiculi Adam the cords of a man whereby he is naturally inclined to be moved Hos 11.4 and because both proceed from love he addes with bonds of love All these made up into life and example most forcibly perswade as 1 Pet. 3.1 2. Reason in regard of 1. God himself who perswades 2. Japhet to be perswaded 3. That whereunto God perswades 4. The end of Gods perswasion 1. God alone knowes himself perfectly and knowes the Son and all meanes necessary for perswasion what hinders what helps And he alone knowes the hearts of all the children of men and what expedient will best move them He is most loving unto Japhet Charior est superis homo quà m sibi He is most faithfull and true in all his testimonies He is most able to effect what ever he promises or threatens 2. In regard of Japhet and his sons none of them all can come unto the true Shem except God perswade him thereunto Joh. 6.44 3. Reason in regard of that whereunto God perswades the sons of Japhet which unless God by his spirit reveale it 's altogether hidden from the sons of Japhet 1. Cor. 2.9 10 11. 4. The end of this manner of perswading is the glory of God 1. Cor. 2.5 and mans salvation And therefore the Lord used plain men and men illiterate Act. 4.13 Obs 1. It is God alone who can perswade the heart unto himself And therefore the Poets ascribed perswasion unto their Goddess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they made their Goddess of eloquence whom the Latins call Suada and Suadela But who is indeed the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suada or Suadela who but the wisdom Who but the onely wise God Who teaches like him Never man spake as this man c. He is that which they ascribe to their Suadela He is Flexanimus he that bowes the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who leades and drawes the soul He it is who gives faith Ephes 2.8 He it is who increases it Luk. 17.5 It 's a business worthy of God himself to perswade the heart And though it seem good unto God to use men whereby to perswade men that so it may seem possible as also for the honour of his Minister Yet where any are said to believe the Minister is not said to cause that belief though he propound the object of faith though he instruct though he exhort men to belive and use motives and inducements of all kindes and meanes and helps All which are such as are sufficient for the producing of belief Act. 14.1 But that they may be effectuall and thorowly perswasive and work that belief it is Gods guift For who is Paul who is Apollo but Ministers by whom ye believed instruments by whom God works He himself is the principall Agent and men so far-forth believe as it is given them of God 1. Cor. 3.4 5. Act. 14.1 They so spake that a great multitude of the Jewes and also of the Greeks believed Obs 2. The meanes of bringing men unto God is perswasion and allureing of them Hos 2.14 I will allure her and bring her into the wilderness and speak unto her heart Obs 3. This shewes what manner of men the Ministers of God ought to be and how they ought to behave themselves and deal with the sons of Japhet in perswading them As they perswad for God so to be men of God Not to use their own words as Orators are wont to do words of man's wisdom but to use the words of God which he teacheth and useth in perswading the hearts of men 1. Cor. 2.4 Obs 4. The spirit of God abhors not allusions and paranomasias they are very frequent and ordinary in the Scripture whose elegancie we loose by translations a thing that cannot possibly be helpâ—d Water looses the sweetness in the stream which it hath in the Fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Nabal his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeph. 2.4 What seest thou Jeremy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast seen well for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 1.11 12. In the story of Susanna Daniel saith to one Elder saying he saw them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under a Lentisk tree Angelus Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying under an Holm tree Angelus Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement toward you because ye have been a snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos 8.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summer fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end Mich. 1.10 in the house of Aphrah roul thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. the houses of Achzib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 5.7 he looked for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppression for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cry And 24.17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear and the pit and the snare and very many the like Reproof The boldnesse and presumption of those who invade Gods soveraignty intrude and usurpe dominion over the hearts of men which God alone can know and move and judge Reproof Those who refuse to be perswaded by God and his Ministers yet yield to the perswasions and enticements of the Canaanitish woman the Harlot iniquity inwardly and outwardly alluring Jam. 1.14 Prov. 7.12 the lusts of the eyes of the flesh and pride of life When God perswades to the honour that comes of God onely the pride of life stirs them up to seek honour one of another When he perswades to the beauty of holinesse and the pleasures at his right hand the lusts of the flesh prevail with them to follow a skin-deep beauty When God perswades the heart that Godliness is the great gain yet Mammon prevails with them Si spes refulserit lucri c. Look almost every where and see whether gain where ever it is
and heir The Lord secures Abraham that his servant shall not be his heir no but one that shall come forth out of thine own bowells saith he Esay 9.6 So the Chal. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word shall be thy strength Gen. 15.1 even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word which was in the beginning We have in the words 1. Gods promise unto Abram of a numerous and godly seed 2. Abrams belief of that promise 3. Gods acceptance of that belief 1. The promise is of a numerous posterity illustrated and confirmed by a signe à parium collatione by comparison thus As thou canst not number the stars of light in the fair heavens so neither canst thou number thy godly seed which promise Abram believes We may resolve all these into the following divine Truths 1. God brought Abram forth 2. He shewed him the heaven and Stars in it 3. He brought Abram forth and so shewed him the heaven and the Stars and bids him try if he can number them 4. He promised that his seed should be so 5. Abram believed in the Lord. 6. That belief God counted to Abram for righteousness First God brought Abraham forth and why did God bring Abram forth â— that he might shew him the Stars of heaven which he could not see in the Tent. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies abroad which is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house out of which the Lord brought Abram He had made him a promise of a son and heir now he gives him an ocular demonstration and assurance not only of a seed a child but of a multitude a great number of children Why did the Lord bring Abram forth and shew him the heaven and Stars Abram was by birth a Caldean and that people was much addicted to Astronomy and Astrologie so that the Caldean and Astrologer was taken for one and the same And Abram is reputed by the Antients to have been extream well seen in those Sciences Orpheus in Clemens Alex. speaking of God saith he is invisible but that he made himself known to Abram the Chaldean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knew the way of the Stars their motions Matth. 14.19 Mark 7.34 Iohn 17.1 their settings and their risings Besides we cannot but conceive that Abrams pious soul looked toward the heaven to pray and blesse God as our Lord Jesus did Obs 1. It was a night vision Dan. 2.19 and 7.2 Acts 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so S. Chrys. read the words then onely the Stars are seen and then the Lord reveales secrets to his Saints The Antients observed that time as the fittest for contemplation And therefore they called the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 33.14.15 29 30. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elihu observed it as the most seasonable time for divine dâ—eames I wish therefore that good men were as not too scrupulous about every dream so not too negligent of all Obs 2. Our father Abramâ— absolute obedience unto Gods guidance and direction Esay 41.2 the Lord called him out of his countrey into a land that he should shew him and there leads him from place to place and here called him forth And the righteous man alwayes followed Gods footsteps 1 Pet. 2.21 22 Rom. 8.1 The Lord hath also called us unto his foot and given his Spirit after which we ought to walk and provided Abram as a way-guide before us O ye children of Abram Eamus nos faciamus similiter let us go and do like wise There are two guides which offer themselves unto us the Flesh and the Spirit Gal. 5.17 Gal. 5.1 Rom. 4.12 Rom. 8.14 It concerns us extream nearly whether of the two we follow for as many as are led by the Spirit they are the sons of God And therefore one of the Ancients reports Gods speech to Abram thus Away with thy Astrologie according to the principles of which thou seest in the Stars that thy wife being barren and old and thy self also thou shalt have no issue Believe in him who made the Heaven and the Stars Iob 9.9 and 38.31 and it is his peculiar Obs 3. The Lords gracious condescent he vouchsafes to stoop our apprehensions and comes home to us and takes us at and by our imployments professions and callings he takes Abram an Astronomer and Astrologer at the Stars the Fishermen at their Nets c. God brought Abram forth Whence out of his Tent. A Tent is Symbolum carnis a type or figure of the flesh wherein Abram and we all dwell or sojourn rather for a time yea so Christ himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.14 The word was made flesh and took up his Tent in us The Lord brought Abram forth that is Extra carnem aut terminos naturalis ordinis out of the flesh or out of and above the rank and order of meer nature by the guidance of the Spirit as our Lord was lead by it Matth 4 1. Ezech. 8.3 2 Cor. 12.2 3. And the Apostle Whether in the body or out of the body he knew not Axiom 2. The Lord brought Abram forth and shewed him the heaven and the stars The Lord bids Abram look towards heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Abram directs Abram and his children upward heaven-ward God-ward Not that there is any great piety in looking toward the material heaven or the stars in it The Angels rebuked the Apostles for so doing Why gaze ye up into heaven Though a great Leader directed his Disciples to look alwayes toward heaven as he himself was wont to do And another being sick of a Feaver contrary to the Physitians advice would needs lye on his back that he might look heavenward And another stood many years upon one leg looking up to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All to what purpose The Heaven of heavens cannot contain him Wherefore we must know that heaven is not only that materiall and visible body well known by that name but God himself in Scripture is often called and known by the name of heaven So that the true heaven is not locally above For heavenly things the things of God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.1 that is spirituall which things above are not to be understood in regard of place and posture For so we conceive that heaven is above whereas indeed hell is above in pride and high-mindedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is high in men is an abomination in the sight of God Luke 16.15 Men conceive that hell is beneath but heaven is indeed beneath in humility lowliness and meekeness For surely as where the King is the Court is so where God is Psal 138.6 heaven is and that 's with the humble and lowly 3. Axiom He bids Abram try if he can number them these words may be considered 1. either in themselves or 2. as the protasis of the
comparison 1. In themselves and so the heaven and stars are those bodies of light which have an influence upon the inferior creatures these are though not infinite yet indefinite in number their number being very great and very hard to be known and implyed here not possible for Abram to number though no doubt there are many more then appear unto us The Lord keepes some things secret and hidden from us Job 38.39 Wisd 9.16 Acts 1.7 Esay 47.4 which he reserves as proper and peculiar unto himself Such are they whereof the Lord convinceth Job of ignorance whereof many are obvious to our senses Yet we know not the reason of them as the wiseman speakes Such are the times and the seasons and the certain and definitive number of the stars Hence we cannot but observe the subtilty of Satan and our own folly and great misery Rom. 10.6 7.8 The Lord hath exposed unto our knowledge all things necessary for us to be known neither is the law nor the Gospell hid but the seducing spirit perswades our great contemplators that these things are too poor too despicable for them to busy themselves about they must find out the hidden things of God which he hath put in his own power that voice of the old Serpent sounds yet in our eares ye shall be as Gods knowing good and evill How much more soveraign is the counsell of Moses unto us Deut. 10.12 and 29.29 Axiom 4. So shall thy seed be ratione quantitatis qualitatis 1. Gal. 3.16.29 So many shall thy seed be 2. So qualified shall thy seed be that is thy seed shall be like the heaven and stars The seed of Abraham is either Christ or they that are Christs and the Scripture is true of both so shall thy seed Christ be And so shall thy seed which are Christs 1 Cor. 12 12. be So many though one body shall thy seed Christ be So many and so virtuous so shall thy seed which is Christs be The children of Abram are compared sometime to the dust sometime to the sand Gen. 13.16 and 22.17 sometime to the stars as in the Text of which I am here to speak in regard of number and nature so numerous so virtuous I have spoken something already to their number In regard of their nature they are compared to the heaven and stars Unto the heaven 1. Lifted up above the earth by contemplation 2. Large and wide by extent of Charity towards all 3. Shining by wisdom that makes the face to shine 4. Calme by tranquility and peaceableness not so the ungodly Esay 57.21 5. Moved by the Intelligences by readiness pliableness and obedience to the will of God 6. Raining by instruction and doctrine so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rain or teach 7. Thundring by reproof Hos 10.12 such were the Boanarges 8. Affording influence of all good by true bounty and liberality 9. Most pure from all filthyness by true sanctity and holyness 10. The dwelling of the great King by true righteousness 2. They are Sars 1. In regard of light by a good conversation and good nature 2. The Stars however they seem little unto us yet the Astronomers prove and demonstrate them to be very great many of them much greater then the earth 3. They are fastned and adjoyned to Christ by faith hope and love as the stars are said to be fastend unto the firmament 4. They are not all of one but different magnitudes 1 Cor. 15.41 One Star differs from another star in glory 5. They are lights unto others There is a dissimilitude and unlikeness also For we read of wandering stars and falling stars moved from their stedfastness Such are also the pretending Apostate and degenerate children of Abraham But why does the Lord thus speak by outward signes Why does he shew Abram the heaven and stars when he makes him promise of a son The reason is 1. God teacheth not onely by words but also by other outward signes that ingenuous and docible men might inquire into the mind and will of the Lord. 2. The heaven and stars were made for this very end 3. And more specially the Lord promiseth Abram a son by shewing him the heaven and stars that there might be some proportion between what he promised and the sign whereby he confirmed it The seed of Abram whether Christ or they that are Christs are of an heavely nature Christ is the man from heaven heavenly 1 Cor. 15.47 48. Revel 21.2 and such as is the heavenly such are they that are heavenly Christ descends from heaven and so does the Church Yea the Church according to the letter and old forms of godliness and according to the newness of the Spirit is compared to heaven Thus the Lord shakes the old heavens before the first coming of Christ and at his second coming he shakes the Church Ecclesiasticall men and the Earth the Potentates Polititians and worldly wise men And he has shaken to the purpose and will yet shake them Doubt 1. Though this promise of God unto Abram import a great number of his seed yet if we believe our Astronomers the stars are not numberless for they reckon a certain number of them Ptolomy and they who follow him tell us only of 1022. And if Abram have no more children and if his seed be only so numerous in succeeding generations the bounty of God will not seem so excessive Answ 1. There has been alwayes a complaint Rari quippe boni that good men are but few Yet truly if Abrams seed were only so numerous if also they were so vertuous so pure so holy it must needs be accounted a great and pretious promise of God to Abram that his seed should be so numerous if so vertuous 2. But other Astronomers tell us of an infinite number of stars The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glasse of Galileus discovers a far greater number then otherwise are visible and appear to us And such a numberless number there seem to be according to the Scripture where it is ascribed unto God as his peculiar and his royalty that he tells the number of the Stars and calls them all by their names Psal 14.4 Hebr. 12.14 And had we that Optick-Glasse of the true Galileus of him who reproachfully was called a Galilean by Julian the Apostate that Glass of righteousness and holinesse it would inable us to see more then yet we do or can do The Prophet prayed for his servant Lord open his eyes If we go into Galilee we shall see him and his Doubt 2. Esay 52.14 53.2 We see no such thing no vertue no praise every man hath good and bad in him save that bright Morning-Star But who esteemed him such as he was and is Answ They discern them only who esteem them according to their value who have seeing eyes who have the Optick of holiness and righteousnesse to whom God shews these stars as he did to Abraham It is
is his Christ his Arm. Obs 2. Here note a great mistake in the understanding of these words It s evident to common sense that Abram is here said to believe that God would give him an heavenly seed and that exceeding numerous even as the Stars The Text here mentions nothing at all it speaks not one syllable of the active and passive obedience of Christ his suffering or death but onely of a numerous and blessed seed with should be like the stars of heaven c. So that however it be true that the imputing of Christs obedience and suffering in us and for us be in it 's right place firmely to be believed namely as a deliverance from the curse of the law when we are dead to sin according to these and diverse other Scriptures Act. 26.18 Gal. 3.13 Hebr. 10.14 Yet is it not the argument of this place which is my Text nor consequently the principal object of faith For the better understanding of this we must know that the Apostle in Rom. 4. and divers other of his Epistles endeavours to compose the differences between the Circumcision and uncircumcision circumcision between the Jewes and Gentiles and sets himself between them as an Umpir of their controversies And in this chapter he endeavours to declare and prove that salvation brought by Christ is not bestowed upon Abram and his seed neither out of Circumcision nor out of the law nor workes of the law which either Abram or any son of Abram hath done but out of the free grace and bounty of God who of his Clemency and mercy hath given us the salvation even Jesus Christ the righteous for what had either Abram or any of his seed done whereby he might either deserve or dispose or incline the mercifull God to give the redeemer even the Lamb to take away the sinns of the world The Son was most freely given Esay 9.6 But that any man may pertake of that affluence of grace and salvation it 's necessary that he believe in him that gives the Son that he hunger and thirst after the righteousness come unto him and drinke and through the same faith receive the water of life which may become in him a well of water springing up unto everlasting life John 4. So that his faith is not barren but fruitful as having the fruits of the spirit Gal. 5. Reproof 1. The great unbelief of many seeming and pretending sons of Abram They believe not the Lord they believe not the Lords omnipotency he sees they say no sin in them although they see it and know it in themselves yet they say God sees it not They believe not his power that he is able to subdue all the enemies of the life in us that he is able to make us clean Yet they believe that the enemy is able to make a man perfectly wicked Num. 14.11 as the Philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect thief not that God is able to make a perfect honest man Therefore he complaines how long will it be ere ye believe me They believe not his promises that they shall live and reign with God eternally or if they believe his promises yet not in their method and order 2 Tim. 2.11 12. as to die with the Lord that they may live with him to suffer with him that they may reign with him Which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying of faith or a faithfull saying Iona 3.5 Mat. 12.41 They believe not his threatnings nor repent of their sins And therefore tho Lord threatens that the men of Nineveh shall rise up in judgment against them and condem them who repented and believed the preaching of Jonah O ye sons of Epimetheus Ye believe no evill toward you before ye feele it They believe neither law nor Prophets nor Gospell of Jesus Christ Mat. 7.12 whatsoever ye would that men should do to you do ye even to them For this is the law and the Prophets Yet who so believes this as so to do as he would be done unto and can we marvell that Gods in dgements are so rife among us Yea may we not rather mervail that his judgments are no more frequent in the earth since the inhabitants of the earth have not learned righteousness The Lords arme is not shortned with him no shaddow of change but we want faith in his power Math. 13.58 The Gospell is a Gospel and glad tidings of power Psal 71.18 Esay 53.1 John 12.37 38. Luke 18.8 This David preached when he declared Gods Arm or Christ and the prophet Esay who saith he hath believed our doctrin and to whom is the Arm of the Lord revealed So S. John understood it and interpreted it to be Christ This Arm of the Lord is not shortned for with him there is no shadow of change but there is no faith in the earth no belief in his power Matth. 13.58 They believe not that God can raise up Christ crucified and dead in them And therefore no great works are wrought in them because of their unbelief Consol Abrams son or daughter heavily complaines Alas I go childless Hath not the Lord promised thee an innumerable of-spring Abram complaines Alas what are thousand of children which are as the dust The Steward of my house is Eliezer of Damascus one born of blood and of the will of man that 's Damascus But behold to me thou hast given no seed one born in my house is mine heir my servant shall be mine heir Here the answer of God to thee O child of Abram this shall not be thine heir The servant abides not in the house alwayes but the son abideth alwayes he that shal come out of thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thy self out of thy heart so the LXX sometime render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart shall come the hidden man of the heart which is not corruptible 1. Pet. 3.4 He is the seed of many thousands as Joshuah cap. 24.3 Saith of Abram that God multiplied his seed how it followes and gave him Isaac as a seed of many thousands the increase of God a new heaven with innumerable stars of light Exhort Believe the Lord as Abram did Abram came first out of Vr then he came out of Egypt then he over come the Babylonians and at length he believed the promise Omnia in figura forsake thy people c. depart out of thy carnal sin Egypt and the spirituall Babell Mortify thy sins then maist thou believe the promise of an heaven and stars made by the father of lights For if we be dead with him then we believe that we shall also live with him Rom. 6.8 2 Tim. 2.11 And therefore it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithfull saying or saying of faith if we die with him we shall also live with him If we suffer with him we shall also raign with him Howbeit although it be not said that Abram
good works Ephes 2.10 and to do works of righteousnesse is the end for which man was created we must know therefore that the Apostle disputes with the Pharisees against works wrought by their own power Col. 2.12 Gen. 26.5 not against such as proceed from faith in the operative power of God by which Abraham obtained a glorious testimony of his obedience 2. It seems that God when he imputes faith for righteousness justifies the ungodly Exod. 23.7 Prov. 17.15 and 24.24 Esay 5.23 But can this truly be said of the most just God that he justifies the ungodly doth he not say expresly I will not justifie the wicked nay doth he not ahhor this in us How then can God be said here to justifie the ungodly I have heretofore shewen that God then justifies the ungodly when he takes away his ungodlinesse from him It is not therefore to be understood in sensu composito as if then when God had justified the ungodly he yet continued ungodly but in sensu diviso God justifies the ungodly by taking away his ungodlinesse from him And thus Abram being yet an Idolater as Philo Judaeus and divers of our own gather out of Jos 24.2 he believed in God who justified Abram and took away his idolatry and all his sins from him and made him of an Idolater a worshipper of the true God of an ungodly man a godly man so God justifies the ungodly And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 14.2 Luke 11.4 Mat. 26.28 Acts 13.38 Mat. 8.17 turn'd forgiveness of sins signifies not only a remission and pardon of sin but also a taking away of sin Thus the Lamb of God takes away the sins of the world Thus in the third doubt God imputes righteousnesse without works to him whose unrighteousnesses are forgiven removed and taken away and whose sins are covered and buried by their contrary righteousnesse Besides though the Scripture were here to be so understood as they â—lledge it yet I answer secondly that that testimony out of Psalm 32. is not fully taken but as it is very usuall in humane authors as well as in the Scripture it self where somewhat is left to be supplyed The following words are and in whose spirit there is no guiâ—e So that well may the Lord pronounce him just when he has made him just For what is that in whose spirit there is no guile but according to what the Psalmist speakes vers 11. The last words in the Psam rejoyce in the Lord ye righteouss and shout for joy all ye upright in heart Obs 1. Take notice of Gods exceeding great bounty and munificence He reckons that as if it were merit and desert which is no more then meer duty and due service When Abram believed God in his promise and set to his seal c. John 3.35 Abram did no more then what was his duty to do herein Yea which in all reason he ought to do For what is more credible or so credible and worthy to be believed as the Primum verum that which in nature is first true Yea Abram did no more then what we afford to men in their measure when we believe their words and promises Yet the Lord not only took this faith in good worth at Abrams hand but rewarded it with the performance of what was promised a son yea he also gave him a spiritual seed of righteousness whereby he was the friend and favorite of God Jam. 2.23 Obs 2. What we have in the Text He that is God counted unto him for righteousness that in the Ch. Paraphrast the LXX S. Paul Rom. 4.3 Gal. 3.6 S. Jam. 2.23 is rendred passively it was imputed unto him for righteousness Whence we may infer that what God accounts for righteousness it is so accounted Obs 3. Abram no doubt was a righteous man before as may appear by his whole story wherefore when God is said to have counted this faith to Abram for righteousness Revel 22.11 what can we understand hereby but that since righteous Abram was righteous still God added this eminent act of faith unto Abrams account of righteousness according to the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reproof The unjustifiable and unwarrantable justifications 2. especiall 1. by workes 2. by fansy 1. By works whether of the ceremoniall law Gal. 4.10.11 or of the morall law without faith the Scripture every where excludes them both Specially Rom. 4. where the Apostle proves that Abrams justification sprang not from his own workes but from Gods grace Reprof Second Those who justifie themselves by fancy who imagine that because they believe that Christ hath done and suffered all things for mans salvation and theirs in speciall this faith shall be imputed unto them for righteousness though they yet live not by faith yea though they live in open and notorious sinns But perhaps the Lord accounts those sinnes dead and reputes those dead workes only as infirmities and weaknesses of the Saints Very likely As if sin were then mortified and dead when it is only thought to be so As if to be baptized into Christs death were only to have our sins called by new names as weaknesses infirmities and frailties which were deadly sins before we imagined them to be dead By this meanes we shall have wicked mens cousenage murder drunkenness and adultery and the Saints cousenage their murder their drunkenness their adultery the very same sinnes only fansied otherwise new Christ'ned and called by other nam 's as serving-men are said to be drunk and their masters sick when the disease is one and the same And many like prodigious unheard of distinctions of sins Thus because Christ was sober therefore the believing drunkard shall be counted sober by Christs sobriety And because Christ was chast patient loving c. Therefore the believing letcher wrathful envious person shall be counted chast patient loving Why because Christs chastity patience and love is imputed to him O' beloved Let not us be deceived for God is not God cannot be deceived He alwayes accounts sin sin He never accounts a covetous man liberall nor a drunkard sober nor a letcher chast nor an angry man patient He judgeth righteous judgment shall I count them pure with the wicked balances and with the bag of deceitfull weights Saith the Lord Mich. 6.11 No This is the time foretold by the Prophet Esay 32.8 when the vile person shall be no more called liberall nor the churl bountifull but the liberall person deviseth liberall things and by liberall things shall be stand He that doth righteousness is righteous even as God is righteous Saith S. John 1 Joh. 3.7 O beloved there is no marvell that the hand of God is stretched out still since in this day of his judgement there is no true faith to be found little other righteousness no better justification then this Cons Great consolation unto believers the sons and daughters of Abram The Lord counts their belief
the great Reward of Abrahams obedience The Lord stampt the memory of it upon the place Mount Moriah For as many things of greatest note are recorded to have been there done As that Adam first offered sacrifice there and there was buried saith S. Hierom out of the Jewes monuments David also there by Gods command built an altar and offered burnt offerings and peace offerings thereon so that the Lord was intreated for the Land and the plague was staied from Israel 2 Sam. 24.24 So above all in the City Jerusalem the Temple of God was built by Solomon in Mount Moriah by Gods appointment in the threshing floor of Ornan the Jebusite 2 Chron. 3.1 Let us not gaze onely upon Temples made with hands What house will ye build unto me and where is the place of my rest Vnto him do I look saith the Lord who is poor and of a contrite spirit and trembles at my word Esay 66.1.2 There 's Moriah the Mount where God is seen where the old Adam is dead and buried There is the true Isaac the Christ of God the foundation of Gods Temple surely laid There is the altar of divine patience whereon the daily sacrifice is offered There is the fear of God and all divine service so the Chald. Paraph. here calls it the Land of divine worship There is the land of vision where the Lord is seen There is the divine doctrin and the spirit of God that leades into all the truth of it There is Ornan the Child of light so Ornan signifies the Jebusite Who had trodden down the righteousness but now treads down the iniquity and thresheth the good grain out of the chaff the spirit out of the letter And this is the Reward of Abraham and every one of his children who offer up their delight and joy to the Lord they receive fulness of joy So the Lord having said vers 18. In thy seed shall all the Nations of the earth blesse themselves addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reward because thou hast obeied my voice So it is in the Arabic Version and so Aben Ezra understood the words SERMON VI. A prudent Wife is of the Lord. SERM. VI. Genesis 24.44 Let the same be the woman whom the Lord hath appointed out for my Masters Son THe words are part of Eliezers petition unto the God of Abraham his Master That the virgin who shall answer his request and more then satisfie his desire may be that woman whom he hath appointed out to be a wife for Isaac The whole history is plain and certain Nor dare I say that which yet one of the ancient Fathers hath said S. Sanctus non narrat historias The H. Spirit tels no histories I rather believe what another Father saith Dum narrat gestum prodit mysterium while the Scripture relates an history it reveales a mystery Wherefore having already spoken of the history I shall now treat of the mystical truth contained in it And in special explain what our Translators turn appointed out The Lord hath appointed out a wife for Isaac The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render appointed out signifies also secondly and that most frequently to reprove or correct As also thirdly to prepare which the LXX here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all these significations are fit for this place especially the two former and follow gradually one after the other thus 1. The Lord corrected the woman 2. The Lord prepared the woman being corrected 3. The Lord appointed out the woman so corrected and prepared as a wife for Isaac Howbeit herein I cannot justifie our Translators who knowing no doubt these three notable significations of the word they have waved those two which are more proper and made choise of the third because as I fear some of them might think it made for the establishing their opinion of destiny and fatality But herein they were much deceived as I hope to make it appear in the handling these three Axioms Let us begin with the first 1. The Lord corrected the woman 1. By the woman understand the Church or such as are now to be reformed and made the Church of Christ 2. What Lord is this and to which of the three witnesses doth it belong its evident from his act of correcting that it is the father to whom the Law is attributed by which he corrects Psal 40.8 3. How doth the Lord correct the woman The Lord corrects the woman either inwardly or outwardly Inwardly as by every word of God so specially by his law and this he doth in the thoughts and affections of men 2 Tim. 3.16 Psal 94.12 by proposing unto the consciences of men their evil thoughts intentions and purposes and sinful affections wills and actions contrary to the law of God Thou thoughtest wickedly c. but I will reprove thee and set before thee the things that thou hast done He reproves the vain thoughts Psal 50. The Lord corrects also outwardly and that by manifold wayes Elihu tels us of some Job 33.19 And David when thou with rebukes doest chasten men But as in other duties so in this especially God makes one man a kind of god unto another Homo homini deus Thus either the voice from the life reproves Levit. 19.17 or the life it self Let the righteous smite me and reprove me Psal 141.5 Whence Obs 1. In what condition the Lord findes us when he comes to correct us by his Law faulty and unruly Hagar was proud and stubborn contemn'd her Mistresse and Ismael was a sawcy Boy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a jeerer and a mocker Sarah therefore afflicted Hagar and at length turn'd her and her son out of dores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are an Allegory saith the Apostle Gal. 4.24 The body of sin and our naturall body depraved by sin is a servant So servants are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 18.13 Bodies which we render slaves of such a body the Apostle speaks I keep under my body and bring it into subjection 1 Cor. 9.27 Obs 2. See an oeconomie and dispensation of God the Father whereof there is little notice taken in the Christian world There is much talk of the Gospell of Jesus Christ which is the dispensation of the Son but little speech is made of the law of God the Father and correction by it necessarily preceding the Gospell of the Son Iohn 5.17.21 For as there is a work of the Son so is there also a work of the Father Ye read of the Father's raising of the dead Gal. 4 19. as well as the Sons And as there is a shape and forme of Christ in those who believe and obey the Gospell of the Son Iohn 5.37 So is there a forme and shape of God the Father in those who believe and obey the law of God the Father God the Father first prepares the woman by correction and discipline and instructs her and he then appoints her as a
spouse for the Lord Jesus Christ First the Father teacheth and brings up Disciples under the law and then he directs them to Jesus Christ Seal the law among my disciples Esay 8.16 18 Gal. 3.24 Iohn 8.31 and 13.35 and 15.8 which are commended to Christ This law therefore is said to be a Schoolmaster unto Christ Now Christ receives those discipled by the Father and they become his disciples while they abide in his word Love one another and out of faith working by love bring forth much fruit Whence it evidently appears that what ever disciples may be said to be the Sons they were first the Fathers He framed them and fashion'd them by correction and instruction and so appointed them out for the Son The men that thou gavest me out of the world Thine they were Iohn 17.6 These the Father appoints out and gives to the son Hence we read of the Church in God the Father and in the Lord Jesus Christ in the Apostles Epistles unto the Churches to which he wrote Obs 3. Behold what is the best Reformed Church surely it can be no other than that which God himself reformes and corrects That congregation of men whom God hath reformed and fashioned anew in whom is the shape and form of God Axiom 2. The Lord prepared a wife for Jsaac The fulness of the holy word is wonderfull which truely cannot be exhausted by one translation and therefore by divine direction what one renders one way another turns another way and so a third and fourth according to the various signification of the Scripture and all true That which els where often meets us the same is here in the Text where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to correct prepare appoint and instruct The High and Low-Dutch hath Thou hast destined or appointed So Castellio as also our last Translation The Spanish French and Italian Translations as also our antient English Translation renders the word here Prepared So doth the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulg. Latin Praeparasti But the most ordinary use of the word in Scripture is to correct chasten or chastise and so it s rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bove fourty places of the Old Testament The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX here use is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready and prepared Which the Etymologist tells us is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Missus in viam accordingly we find here in the Vulgar Lat. Preparavit paro is aptum facio instruo from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aditum ceu viam aperire The LXX accordingly render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct or prepare by instruction To Prepare is a very generall word and alwayes in order to an end as here to the end cui or for whom the Lord prepared the virgin Preparation of the Church by the law of the Lord is seen in many acts which may be comprehended under these two generalls correction and instruction For whereas the Law is our Schoolmaster unto Christ Psal 94.12 God the Father instructs his disciples and nurtures them out of his Law and thereby prepares and fits them for Jesus Christ So the Lord does properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he by instruction sets us in his way Esay 30.21 Thine ears shall hear a word behinde thee saying This is the way walk ye in it when ye turn to the right hand and when ye turn to the left What is the reason of so many preparations before the woman be brought to Isaac prepared she must be by correction prepared by instruction and again prepared she must be by Eliezer and the Angel or the Spirit of Gods preventing grace what need is here of so many preparations before we be fitted and made ready for union with the Lord Jesus Christ The Church is to be prepared for glory Rom. 9.23 2 Cor. 3.17 18. Now there are degrees of grace and glory they who had repented Matth. 4.17 must again repent Luke 13.1 5. 2 Pet. 1.9 Revel 2.5 and 3.19 they are brought to Christ and purged Hebr. 6.1 yet fruitful branches must be purged John 15.2 Acts 5.31 Mal. 3.3 yea the sons of Levi. 2 Cor. 7.1 2. 1 John 3.1 3. Their pattern is the purity of God himself The Church to be presented unto Christ Ephes 5.27.3 is to be made a glorious Church without spot or wrinkle or any such thing Whereas therefore the defilements and blemishes are many in reason the washings and purgings of it the preparations of it must needs be also many Therefore among the principles of the doctrine of Christ ye read Hebr. 6.2 Esther 2.5 one to be the doctrine of baptisms and elsewhere ye read of divers washings This was figured by Esther Esther was brought up by Mordecai the son of Jair Esther is the hidden the invisible Church So Esther signifies one hidden and the virgin here in the text is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden verse 43. This woman is brought up by Mordecai the bitternesse of contrition or teaching contrition both works of the Law the son of Jair that is illuminating enlightning or being enlightned Such is the Law She is preparing a whole year before she comes to Ahashuerus She is prepared by the oil of Myrth Oyl is a figure of the Spirit bitterness of spirit The Law is spiritual which writes bitter things against us that 's correction and by sweet odours 2 Cor. 2.14 that 's knowledge and instruction Hence it is said that John the Baptist Luke 1.17 must make ready a people prepared for the Lord. One of our best Criticks tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make ready and prepare are all one which he understands to be a pleonasme with which saith he the Hebrew Hellenistical tongue abounds Certainly a very learned man he was but herein much mistaken as many more are who take no notice of the first dispensation of the Father preparing men by correction and instruction out of the Law Psal 94.12 Whom the spirit of Gods preventing grace figured by John Baptst receives and yet further prepared by baptisme of washing and teaching the doctrin of repentance and amendment of life And being so prepared John commendeth them to Jesus Christ Thus John made ready or prepared a people prepared already for the Lord. Hence it is that John Baptist commends his disciples to Christ Joh. 1.35 36 37. and Joh. 21.15 16 17. Simon Peter one of them is called by our Lord Simon Bar-Joannis Simons Son or disciple of John Obs 1. If the Lord God correct and instruct the woman the Church then ought the Church to be corrigible and docible and to receive correction The Lord saith I will teach thee but be not like the Horse and Mule without understanding Ps 32.8 9. Obs 2. Who are the true Ministers of God serviceable to the father in the correction and instruction by
the law Ministers of the killing letter 2 Cor. 3.6 Where we read also that there are Minsters of the Gospell such as are serviceable to the Son in the Gospell of Jesus Christ Obs 3. The Church comes not unprepared or extempore out of her unregenerate estate unto Jesus Christ She is brought by Eliezer Gods helper by John Baptist the friend of the Bridegroom unto Jesus Christ Joh. 3.29 Eph. 5.25 26 27. Reproof Those who reject the correction and instruction of the Law Some are said professedly so to do but truly I hope better of them Others extreamly blame these yet do the same thing Almost all say the lesson of the Law is impossible to be learned So almost all men upon the matter forsake the Law And how then can they perswade themselves that they are come unto Jesus Christ who is the end of the Law Yea most men leap over John Baptists head commence Christians Per saltum before they have been Johannites Must not John be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fore-runner who presents us unto Jesus Christ 2 Cor. 11.2 Axiom 3. God the Father appointed out a wife for Isaac The word affords this sense also For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most frequently signifies to correct or prepare by instruction signifies also to appoint or designe as also to point out or make evident in which sense the Apostle Hebr. 11.1 saith that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evidence or making things appear which were not seen otherwise Thus Castellio High and Low Dutch This is true 1. Literally 2. Spiritually 1. Literally And so the reason why the Lord appointed a wife for Isaac is the pursuance of his own first ordinance and institution for the propagating of an holy seed He alone as he knowes the hearts of all the children of men so he fashions and fits them in a mutual harmony one towards another And in this sense A prudent wife is from the Lord Prov. 19.14 2. In regard of Jsaac himself he permitted the whole provision and care of a mutual helper unto God and his father and therefore the Lord took himself to be ingaged to answer with sutable providence the affiance and trust reposed in him Obs 1. The state of matrimony is not despicable God himself appoints a wife for Isaac Obs 2. Some ground for that which is vulgarly spoken That mariages are made in heaven Obs 3. No ground for their fond conceit whose heart followeth their eies after a skin-deep beauty as if God had appointed them wives in that disorderly way 'T is true God may appoint such marriages as a due punishment of those who transgresse that formalis ratio of Christian marriage 1 Cor. 7.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the Lord. Mystically When the Apostle had spoken of wedlock this faith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery for I speak of Christ and his Church A and so doth Moses here when he tells us of Gods appointing out a wife for Isaac hereby we mystically understand to be meant the pre-ordaining and choosing a Church for Christ Ephes 1.4 Obser The oeconomy and dispensation of the father When Abraham sendes his servant and he provides a wife for his Masters Son and transacts the whole business without Jsaac his interposing What can we gather hence but Abrahams fatherly providence for his Son and Jsaac's obedience and submission unto his fathers will These and such as these are good morall observations and all that the ministry of the letter will gather from hence But we may further observe that the spirituall Jsaac intermedles not with his own wife She is first discipled fitted instructed and every way prepared by the Father and then appointed out to him And therefore it was not without a great mystery that Adam must be cast into a dead sleep when his wife was taken out of him The Mother of all the living ones the spouse of the second Adam is taken out of the second Adam now crucified as in a dead sleep upon the crosse and maried unto him who is raised from the dead Rom. 7.4 And herein was Isaac also made like unto the Son of God who had now a wife provided for him without his knowledge when by his own will that is his humane judgment he neither takes nor rejects any soul For I came not saith he to do mine own will but the will of my father Joh. 5.30 and 6.37 38. I came down from heaven not to do mine own will but the will of him that sent me But if I be appointed out for Jsaac Eliezer will take me If God hath appointed me to salvation I shall have remission of sins and amendment of life If I shall be saved God will bring me to the Church Act. 13.47 If I be ordained unto eternall life I shall believe Act. 13.48 These are perverse disputings of men of corrupt minds If God hath appointed thee to salvation he hath also corrected thee nurtured chastened and instructed thee and prepared and fitted thee by his law for his son the spiritual Isaac And then thou must be corrigible teachable pliable and yielding The Lord chooseth such sons to be partakers of his holinesse and righteousness that is of Christ Hebr. 12. What wise father will match his son to one base born now if ye refuse chastisement ye are bastards and not sons Hebr. 12.8 If God hath appointed unto thee his kingdom it is as he hath appointed it unto Christ and how was that but by temptations by afflictions by death For ought not Christ to suffer these things and ita so Vulg. Lat. and Castellio to enter into his kingdom that so suffering with him we may reign with him Luke 22.29 and 24.26 Put on as the elect of God bowels of mercy c. These are the ornaments of Christs Spouse The Spouse of Christ is all glorious within bowels of mercy kindness humbleness of minde meekness long-suffering c. her clothing is of wrought gold that is charity that is her upper garment is love to God her neighbour her enemy Above all these things put on charity Col. 3.14 God the Father does not appoint a merciless unkinde proud impatient Spouse for his Son he has not chosen a Scould but one clothed with bowels of mercy c. He hath appointed a Spouse for his Son adorned with all the vertues and graces of the Spirit He hath not appointed a nasty Slut. The Church is a Bride prepared and adorned for her Husband Revel 21.2 Who ever is espoused to the Lord Jesus is such Object 1. But if God hath appointed me to wrath how can I possibly be a Spouse of the spirituall Jsaac The Lord hath sworn that He delighteth not in the death of the wicked Ezech. 33.11 Designation destination or appointing to wrath it must be an act of Gods will Now he swears he wills it not He swears not falsly or in vain as
of the Kings Life-gard did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minister unto him Here again is a mis-translation of that word The chief fathers and Captains of thousands and hundreds and their Officers that served the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ministred unto the King 1 Chron. 27.1 These are more evidently differenced in the Levites offices Num. 8.24 25 26. This is that which belongeth to the Levites From twenty and five years old and upward they that is every one of them for the Verbs are all singular shall go in to war the warfare in the service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Tabernacle of the Congregation And from the age of fifty years they shall return from the warfare of the service and shall serve no more but shall minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their brethren in the Tabernacle of the Congregation to keep the charge and shall do no service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is a clear difference observed by the Translators themselves whereby they really acknowledge the exception against their two former mistakes to be just From fifty years old and upward the Levites were exempted from labour and then imployed in works more easie according to their strength Such provision the Lord made for the Levites in the time of the Law And should not they who have served him in this time of the Gospel and have warred a good warfare become milites emeriti veterans and such as may rest after all their labour There is much discretion and equity commended unto us in that old Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laborious works belong to young men who are strong to labour Middle-aged men who are passed their hard labour have learned by experience to give counsel to the younger As for old men Quid enim nisi vota supersunt what can they do but pray for Gods blessing and good success to others labours and counsels But the service and ministry here spoken of may concern all who hope to be made Kings and Priests unto God There is a time of great labour wearisome service and hard duty while we fight the Lords battels against the spiritual enemies nor is any one man or woman exempted from this ingagement For the Levites must war that warfare of the Lords service And we read of the women who warred their warfare also at the door of the Tabernacle a place mis-translated Exod. 38.8 1 Sam. 2. who came thither to pray so the Chald. Par. or to fast so the LXX or to watch as the word also signifies all good duties to be performed at the door of the Tabernacle at the entrance of Gods service which is the fear of God that so growing up we may approach unto the door that is Christ and in conformity unto his death we may enter into the true Tabernacle This is the young mans work who overcomes the evil one 1 John 2.12 This war continues until the fiftieth year which is the year of Jubilee the year of Remission when the sins are remitted and removed and done away by the Spirit of the Lord which gives liberty to run the way of Gods Commandements Psalm 119.32 Hither the Apostle was come when he said He had fought the good fight and kept the faith 2 Tim. 4.7 8. For so after this time of service followes the time of ministring unto the Lord when having done our own work we are vacant Ezech 44.15 16. and at leisure to do the Lords work in his Church so we understand those to be idle Matth. 20.3.6 as the promise is made to the Levites the sons of Zadoc that they shall be the Priests of the Lord and shall draw neer to minister unto him in his mystical Temple and offer unto him the fat and the blood The Lord enable us all to become such servants that we may be Ministers such Soldiers that fighting the good fight of faith that we may obtain the crown of Righteousness such Levites that we may be adjoyn'd unto the Lord they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true Levites who cleave unto the Lord and become of one spirit with him even the sons of Zadoc righeous ones who minister unto the Lord in newnesse of the Spirit and Truth and Life They shall be on the head of Joseph and on the crown of the head of him who was separate from his brethren Gen. 49. Ver. 26. The words which the Translators turn Separate from his brethren are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I rather render The Nazarite of his brethren as he who was more eminently holy then any then all his brethren A Nazarite was such an one as separated himself unto God 1. from Wine 2. from shaving his head 3 From uncleanness by coming at the dead how near or deer so ever to him as Father or Mother Brother or Sister as it appears largely Num 6. The Nazarites were such unto the Jewes And these they stirred up in times of distresse to call upon the Lord. Joseph was such a Nazarite of his brethren as being the most eminent of all his brethren for 1. Piety and holiness as appears by his whole story and for 2. Dignity also for the birthright was Josephs 1 Chron. 5.1 2. And most reasonable it is that in Gods account and true estimate he who in vertue excels others should also exceed them in bâ—iss and happiness And so some of the learned Jews understood here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince and Ruler Whence the LXX The blessings shall be on the crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his brethren whom he ruled though they mistake and set the crown not on the head of Joseph but of his brethren And therefore although he were the youngest save one of all his brethren yet had he the honour of the Birthright as if he had been the eldest This promotion is according to divine Heraldry For honourable age is not that which standeth in length of time nor that is measured by number of years but wisdom is the gray hair unto men and the unspotted life is old age Wisd 4.8 9. In which respect Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Castellio Excellenti sâ—imas fratrum suorum the most excellent of his brethren Thus the Vulg. Lat. hath Nazaraei inter fratres suos a Nazarite among his brethren Pagnâ—n Nazaraei fratrum suorum So Vatablus so Munster so the Tigurin and Spanish Bibles Martin Luther also and three Low-Dutch translations but not one of all our English translations from the first to the last which all have one expression not true without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood Separate from his brethren Now in that Joseph was the Nazarite of his brethren and the most excellent of them as Castellio renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was a notable type of the Lord Jesus as he who is eminently holy harmless undefiled separate from sinners Hebr. 7.26 and the first-born among many brethren Rom. 8.29 who also
by the Spirit of Jesus John 16.8 when the Spirit shall come he will reprove the world of sin the open and known sin the black Egyptian because they believe not in Christ that he is The I am John 8.24 And Moses supposed that his brethren would have understood how that God by his hand would deliver them but they understood not nor believed Acts 7.25 2. He shall reprove the world of Righteousnesse even the false righteousnesse of the flesh which the pretending religious world counterfeits out of their knowledge of Christ meerly after the flesh whereas our Lord saith He goes to the Father and they see him no more 3. He shall reprove the world of Judgement because the Prince of this world even the spiritual Pharaoh himself is judged and cast out John 12.31 Now because the Hebrews believed not Moses Acts 7.25 therefore their deliverance out of Egypt was interrupted and delayed Exod. 2.14 15. Nor can the spiritual Moses do his great works in us because of our unbelief Matth. 13.58 Wherefore O ye believing Hebrews who are in your passage from sin to righteousnesse from death to life from the letter to the Spirit or as Philo Judaeus interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.13 one who is passing out of the state of sin and corruption into the divine nature 2 Pet. 1.4 that 's a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Hebrew indeed let not us think low thoughts of the spiritual Moses let not us limit or stint our belief in the Lord Jesus but let us in this our journey 1 Pet. 1.13 Gird up the loynes of our mindes and hope perfectly for the grace that is to be brought unto us at the revelation of J. Christ who is the great God Tit. 2.13 who is able to save us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to all perfection who come unto God by him Hebr. 7.25 And God said unto Moses Exod. 3. Ver. 14. I am that I am The words in the Hebrew are in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be what I will be And although it be true that there is oftentimes enallage temporum and that the present tense is sometime understood by the future yet it is not so here For if such an unlimited change may be according as men shall be pleased to make it to what purpose are the times distinguished It is true Hierom hath Sum qui sum as ours render the words I am that I am But he gives no reason for that translation no more do ours Wherefore if good reason can be given why we should adhere to that expresse text of Scripture rather then recede from it it will be of more weight with reasonable men then all mens authority against it Let us try The great name Tetragrammaton Jehovah is so composed by divine artifice that it signifies the three parts of time past present and to come as I have shewen largely on Gen. 9.26 When therefore the Lord calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be he implyes that in the later part of time he will more clearly manifest his Deity in and to the Humanity That we may the better understand this we may observe that the whole tract of time from the beginning to the end of it may be generally divided into two parts or ages one of type prophesie and promise the other of truth fulfilling and performance of what was typified foresaid and promised And this later eminently began when Christ appeared in the flesh and therefore we finde so often especially in S. Matthew ut impleretur that it might be fulfilled c. This time is expressed in the Prophets often by The last dayes those dayes that time c. which the Apostles call the end of the world the later times c. Yea although S. Paul speaks of his own times and calls them the ends of the world 1 Cor. 10.11 yet he tells us also of later dayes which should come after his time 1 Tim. 4.1 2 3. 2 Tim. 3.1.5 Now the Lord and his Prophets foretelling what shall come to passe they refer us in the first age or part of time to the accomplishment of it in the later part of time So we understand what our Lord saith to Moses Exod. 6.2 that He was not known to Abraham Isaac and Jacob by his name Jehovah that is as it imported a fulfilling of his promises otherwise no doubt he was known by that name unto them And the Prophets point at the later times for the fulfilling of their prophesies Examples are obvious as very often when we meet with this phrase They shall know that I am the Lord often in Esay Jeremy Ezechiel c. And they refer us unto the later times for a more cleer understanding of what they write as Jer. 23.20 And the reason is because in the Messiah the Lord would more clearly manifest himself and his wayes and works So Hos 3.5 Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his Goodnesse in the later dayes Whereas therefore the Lord now begun his work with Moses he made himself known unto him by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be For all that time he was a God that hid himself under types and shadowes Esay 45.15 Until his only begotten Son declared him John 1.18 And then he who had called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be in the beginning of his work he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego sum I am as often elsewhere so especially John 8.59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before Abraham was I am Thus in this his first bringing up of Israel out of Egypt he styles himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be but the time would come when he should bring his people again from the depths of the Sea Psal 68.22 Esay 51.10 11. Zach. 10.10 This is wrought by the Lord who cals himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am who perfects that first rude draught of his first historical work in Spirit and Truth The Lord hath not communicated himself all at once but at first made himself and his Name known by Moses and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many parts and many manners in prophesies and promises in figures and types but in the last dayes he speaks unto us by his Son who fulfils all the types Col. 2.16 17. prophesies concerning himself Luke 24.44 and promises for all the promises of God are in him yea and in him Amen 2 Cor. 1.20 and by him comes grace to fulfil the Commandements Rom. 8.4 and truth to fulfil types and promises He fulfils the great promise of the Father even the promised Spirit He fulfils the oath of the Lord that all the earth should be filled with the glory of the Lord Numb 14.21 when all behold as in a glasse the glory of the Lord with his open face and are translated into
the same image from glory unto glory even by the Spirit of the Lord 2 Cor. 3.17 18. So great fulnesse flowes into these last times fulness of Righteousnesse when it rowls down like a mighty stream Amos 5.24 And fulnesse of peace like a river Esay 66.12 and Joy fulnesse of joy joy unspeakable and full of glory Psal 16.11 1 Pet. 1.8 The kingdom of God in righteousness peace and joy in the holy Ghost Rom. 14.17 This is Gods plenty this is the fulness of God which flowes into these last times All this fulness dwels in Christ Col. 2.9 when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when what God promises to be He fulfils in Being O what manner of men ought we to be who look for such things who hope that these things shall be fulfilled in our selves O let us not deceive our selves by flattering imagination and self-love in a matter of the greatest moment wherein as in a stratagem of war we can erre but once and then when it will be too late to correct that most dangerous and last errour But since we look for such things let us be diligent that we may be found of him in peace without spot and blameless 2 Pet. 2.14 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am unto us yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is and who was and who is to come Revel 1.4 and we also shall be filled with all the fulnesse of God Ephes 3.19 They will not hearken unto my voice For they will say Exod. 4. Ver. 1. The Lord hath not appeared unto thee It s but harsh English but the sense is good verbatim They will not hear in my voice I deny not but 't is the Syntax and costruction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know also that there are certain idioms and properties in all tongues as in the Hebrew Yet when there is special Emphasis in Hebreisms and special hints are given of the divine wisdom speaking in them I cannot omit them Such I conceive to be in these words before us For there is an inward word conveyed by the outward which the heart hearkens unto O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The minde-hears and the minde sees According to which we understand our Lords reasoning Psal 95.7 To day if ye will hear his voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his voice harden not your hearts And the reason which Moses alledgeth here makes to this purpose For they will say The Lord hath not appeared unto thee and consequently not spoken by thee By this argument S. Paul proves his Apostleship and mission 1 Cor. 9.1 Am I not an Apostle Am I not free How proves he that Have I not seen Jesus Christ our Lord Whence we may understand our Lords speech He that heareth you he heareth me Because the inward Word of God is conveyed in the outward voice Aliud est verbum aliud est vox saith holy Anselen A word and a voice differ formally one from other Primùm vox sonat ut verbum possit audiri saith S. Gregory The voice first sounds that the word may be heard There is an inward word called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as made up into flesh Between these two is his voice to whom the Lord hath appeared and it is verbi vehiculum the Vehicle the Chariot of the Word which conveighs it unto the heart of the hearer As John Baptist calls himself the voice of the cryer for the same reason The Evangelist first describes the inward word John 1.1 In the beginning was the Word and the Word was with God and that Word was God Then before the essential Word was to be uttered he describes the voice A man sent from God whose name was John the same came for a witness to bear witness of the light that all men through him might believe Then he describes the Word made flesh and dwelling in us which cries in John and John is the voice of the Crier who hath cried in all men who have spoken any divine truth from heaven even from the beginning saith V. Bede as yet it doth sometime informing and instructing sometime checking and reproving sometime complaining sometime comforting whither are to be referred all the acts of conscience which are Gods cryings in the soul And thus Christ cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Spirits in prison 1 Pet. 3.18 19. Thus Wisdom or Christ cries Prov. 1.20 1. and 8.1 2 3 4. This inward essential Word must first be in and appear in those who are the vehicles of it unto men before they can be the voyces of God and Christ crying unto them For so the Son must first be in S. Paul before he could preach him among the heathen Gal. 1.16 This was that whereof Moses here doubted They will not saith he hear or hearken after the inward word in my voice for they will say The Lord hath not appeared unto thee and so not spoken in thee and by thee Thus the Corinthians sought a proof of Christ speaking in S. Paul 2 Cor. 13.3 And therefore the Lord furnisheth Moses with miracles to perswade the people that he had spoken by Moses To thee be it spoken who ever thou art who callest thy self A Minister of the Word Look into thy self whether the Lord and his living word hath appeared in thee and spoken in thee or no and whether by thy voice that word be conveyed unto men so that they who hear thee may be truly said to hear Christ speaking in thee and by thee 1 Cor. 9.1 If that word be in thee thou oughtest to speak Acts 13.15 If yet thou doubt whether they will believe thee because all are not workers of miracles 1 Cor. 12.29 Yea John Baptist was a Prophet and more then a Prophet Matth. 11.9 yet did no miracle John 10.41 live thou the life of that word unto which thy voice gives testimony and that life shall be the light of men 1 John 1.4 And because that life of God is strange and rare in the world it will perswade more then the word 1 Pet. 3.1 2. more then many miracles Barnabas exhorted that with purpose of heart the Antiochians should cleave unto the Lord for he was a good man and full of the holy Ghost and of faith and much people was added unto the Lord Acts 11.23 24. O my Lord Exod. 4. Ver. 13. send I pray thee by the hand of him whom thou wilt send I know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes may imply intreating as Gen. 43.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech thee my Lord and the like Judg. 6.15 and so it might be understood here But then two expressions of intreaty should be in these words one in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
unlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred now as Vatablus turns it Mitte nunc send now But I conceive with Arias Montanus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be here rendred pro me for me or in my stead and that to good purpose For whereas Moses by all means deprecates and declines the Embassie and sending unto Pharaoh he here desires the Lord to send one whom he would afterward send for him or in his stead Whereby he implyes Christ himself who was to be sent And so Hierom turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui mittendus est who was to be sent Gen. 49.10 For so no doubt that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hieroms dayes And our Lord for this reason makes so frequent mention that he was sent as in other places so especially in S. Johns Gospel from the fourth Chapter to the twentieth And for what other reason can we conceive that S. John saith the Pool of Siloam is by interpretation Sent but that hereby he would have us to understand that Jesus Christ was sent into the world to enlighten every man that cometh into the world John 1.9 And therefore being about to cure the blinde man John 9.4 I must work saith he the works of him that sent me while it is day the night cometh when no man can work As long as I am in the world I am the light of the world when he had thus spoken he anointed the blinde mans eyes and sent him to wash in the Pool of Siloam Sent that through the power of Shiloh he might be enlightned and receive his sight Whereas therefore Moses foreknew by divine revelation that the Lord would send his Son the great Redeemer and Saviour of the world to bring his people out of Egypt and that he was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui mittendus est he who was to be sent whom the Thargums and learned Jewes interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ yet hitherto he knew not whether he himself should go before that Shiloh as a figurative and typical Redeemer because in his first entrance upon that work he found great opposition made against him Exod. 2.14 15. he therefore desires the Lord to excuse him and to send the great Redeemer by whom he would send for him or in his stead He also out of profound humility judged himself unworthy of so transcendently honourable an imployment as to be sent on an Embassy from the Blessed and onely Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 unto Pharaoh King of Egypt as wise men dare not hope or promise so much of themselves as indeed they are able to do whereas on the contrary rash ignorant and arrogant men intrude and thrust themselves blindfold into the greatest Enterprizes And therefore after all his reasons alleaged and all his objections satisfied he beseeches the Lord to send in his stead and for him whom he would send Consider this thou who art rich in opinion of thy self because learned with other mens learning who presumest thy self to be an Embassador of Jesus Christ because he saith to his Apostles As the Father hath sent me so send I you Joh. 20.21 And because the Apostle saith of himself and his fellow Apostles We are Embassadours for Christ 2 Cor. 5.20 hath the Lord therefore sent thee Art thou therefore his Embassadour Moses a most godly and learned man in all divine and humane learning Acts 7.22 was afraid to undertake so weighty a burden as also Jeremy and many others have been and would most willingly have withdrawn his shoulder And darest thou out of thy pride of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly take the burden How justly may the Lord complain as in former ages I have not sent these prophets yet they run I have not spoken to them yet they prophesie Jer. 23.1 How true is it that very much learning divine and humane renders men humble and lowly but a very little learning makes men proud O let us wait upon the Lord until our iniquity be taken away and our sin purged by the spirit of judgement and the spirit of burning and then if the Lord shall furnish us with suitable abilities and make an overture and open a way saying unto us whom shall I send let every one of us be ready to say Lord here I am send me Esay 4.4 and 6 7 8. Yet even then let us not dare to speak of any of those things which Christ hath not wrought by us Rom. 15.18 but let us speak as the Oracles of God and minister of the ability which God giveth 1 Pet. 4.11 And thou shalt be to him instead of God It cannot be denied Ezod 4. Ver. 16. but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies God But does it not also signifie A Judge or Prince Psal 82.6 I have said ye are Gods which v. 7. he calls Princes And Moses accordingly explains one by the other Thou shalt not revile the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor curse the Ruler of thy people Exod. 22.28 And so S. Paul understood it and applyed it to Ananias the High Priest Acts 23.5 And what inconvenience will follow if so we understand the word to be here used that it signifies a Prince or Ruler Sure I am the ancient Expositors of this Scripture have so rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as the Chal. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be unto him for a Prince So again Chap. 7.1 And so the Arabick Version the LXX He shall be thy mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hierom follows Tu autem eris ei in his quae ad Deum pertinent But thou shalt be unto him in things pertaining unto God And the Apostle hath the same expression Every high Priest taken from among men is ordained for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in things belonging unto God And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred here to God as as Internuntius a middle or mean by whom Aaron may inquire the will of God So the Targ. Jerusal and Gods Truchman and Interpreter by whom Aaron may understand what the will of God is And for this reason Justin Martyr Orat. Par. ad Gentes saith that Moses was called Mercurius by the Egyptians for his profound understanding and interpreting the will of God As the people of Lystra for like reason called Paul Mercurius Acts 14.11 And truly it were to be wished that there were a more sober use of this name and a due limitation of it when it is given to men since at this day there are who abuse this phrase and make a very course application of it when they call him whom they repute the chief of their party their Lord God and the same one who is no good man Their reason Because the Lord said to Moses I have made thee a God unto Aaron How much better were it that every one of us who fear God
Such a marvellous separation the Lord made when he divided Noah and his family from the world of the ungodly Lot and his houshold from the Sodomites and the obedient who at Gods command yielded themselves captives to the King of Babylon from those who disobeyed and remained in Jerusalem Which the Prophet compares to good and evil Figs. And of the good he saith I will give them an heart to know me that I am the Lord c. And of the evil I will deliver them to be removed into all the Kingdoms of the earth for their hurt Jer. 24. per tot by these exact separations of the good from the evil whereby God preserves the good and signally punisheth the evil he makes himself known the Lord separated between his Church and the rebellious Jewes when Jerusalem was to be destroyed warning his people to remove to Pella Euseb lib. 3. cap. 5. which was a marvellous separation intimated in Pella somewhat like to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used The Psalmist takes notice of this providence Psal 9.15 The heathen are sunk down in the pit that they made in the Net which they hid is their own foot taken Whence he infers v. 16. The Lord is known by the judgement which he executeth the wicked are snared by the works of their own hands Which David accounts worthy of deep meditation and therefore addes Higgaion A Meditation or object worth our thinking and speaking of it as that word signifies Which because it cannot be done without depressing our earthly and carnal thoughts and raising up our spiritual and heavenly the Psalmist addes thereunto Selah which therefore is far from being a meer Musical Note or dictio sine sensu a word without a meaning as yet some have thought I say not how unworthily of any part of Gods Word The like effect of this providence he notes Psal 58.10 11. The righteous shall rejoyce when he seeth the vengeance c. So that the earthly man Adam hereby convinced shall say Verily there is a reward for the righteous Verily there is a God that judgeth in the earth This is Gods constant providence in the world though in some examples more eminent than others whereby he leaves not himself without witness unto any person or nation So that when Pharaoh frustrated the end of Gods goodness towards himself as all Atheists and Epicureans do he and they sin against much light For God the Creator who made us this soul he knows his own work and how men are apt to reason from their observation of humane counsels actions and their events so that when they see as they may see if they will be patient and duly consider a marvellous separation of the good from the evil a requital of the good with good and the evil with evil they may hence collect that there is a Wisdom Justice Power and Goodness acting and ruling in the world ordering and disposing humane actions unto their respective ends even the Lord the Ruler in the midst of the Earth This marvellous separation of the good from the evil the good God therefore makes that men may acknowledge and own his eternal power and God-head Rom. 1.20 Heb. 11.6 believe that he is and that he is a rewarder of them who diligently seek him Otherwise if they hold this truth in unrighteousness and become vain in their imaginations so that their foolish heart is darkned they render themselves as Pharaoh did without excuse O let the true Israel of God timely and seriously consider this They are in Goshen a people near unto God Psal 148.14 that 's Goshen appropinquatio approximatio the Lord hath marvellously separated between you and the Egyptians Yea saith Moses if the Lord be with us we shall be wonderfully separated from all the people that are upon the face of the earth Exod. 33.16 An honourable a glorious separation as the LXX here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will glorifie even to wonderment the land of Goshen All the Land of Egypt is pestered with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 8.24 a mixture of sundry sorts whether of Flies and so its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troublesome evil or of wilde beasts Lions Bears Wolves c. and so its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destructive evil though the former be more probable according to Hierom and the LXX The good God hath made promise marvellously to separate us from all these the evil beasts the roaring Lion 1 Pet. 5.8 and all his lusts unreasonable and bruitish affections from the swarms of Flies Beelzebub dominus muscae the Lord of the Flie as he is interpreted the god of Ekron 2 Kings 1 2. whence the Poets had their Acheron he stirs up swarms of worldly thoughts and cares From these troublesome and destructive mixtures he hath graciously promised marvellously to separate his Israel Yet hath he not exempted his Israel from separating themselves from these swarms and mixtures yea he requires of us sobriety and vigilancy and stedfastness in the faith that we may resist them 1 Pet. 5.8 9. For he that is born of God keepeth himself and the evil one toucheth him not 1 John 5.18 He keepeth himself in Goshen even drawing near to God and the evil one cannot draw near to him as it is in the Syriack It s said by some that all the sins committed in the Wilderness were suggested by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great mixture it is not said of whom or what that went up with them out of Egypt Exod. 12.38 And 't is very true for hence indeed proceeds the sin of Israel when we mix our selves with beastly lusts when we entertain into our hearts swarms of earthly thoughts and worldly cares O thou Israel of God! if God so marvellously separate us from these let us also marvellously separate our selves from them Let us draw near unto God and he will draw near unto us James 4.8 Hear what he saith unto us Come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you and will be a father unto you and ye shall be my sons and daughters saith the Lord Almighty And I will put a division between my people and thy people Exod. 8. Ver. 23. It is confessed in the margent by the Translators that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which they render division signifies in the Hebrew Redemption And why then was Redemption cast into the Margent and Division put into the Text Surely beside that the genuine proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption Psal 111.9 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome and price of redemption Exod. 21.30 is here neglected the minde of the holy Spirit also is hereby obscured which under the outward Redemption aims at and figures an inward Redemption by the Lord Jesus Christ the spiritual Redeemer Whereof the Prophet David speaks
purpose The Lamb is raw There hath been more paper blotted about this controversie and opposition of science and humane learning against humane learning and science then about any other that I know in the Christian Church Reproof 1. Those who kindle their own fire and boyl the Word in the water of their own doctrine contrary to the express precept here not sodden at all in water All the New Lights which have shined now many years they have not brought forth or shined to the life which is the end of all The young Prophet went forth to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gathered wilde Gowrds 2 Kings 4.39 which are called fel terrae the Gall of the earth for their bitterness these he gathered and shred into the pot and when they came to be eaten they cried out O man of God death is in the pot c. They could never have eaten it had not Elisha cast in his Meal Many sons of the Prophets have gone forth into the field to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lights new lights of humane learning lights of imagination which shine like rotten wood in the night of ignorance what else can be gathered in the field of the world but fel terrae the gall of the earth Matth. 13.38 which they gather out of their own earthly minde Phil. 3.19 And these they shred into the pot and powre out to feed the people withal But the hungry souls after the word of righteousness cannot feed on this food for it s no food of life they cry out that death is in the pot And it would prove death did not Elisha cast in the Meal even the meal of that wheat which fals into the ground and dies John 12. and brings forth much fruit of life It is that Meal which takes away the bitterness from all mens learning and what followed upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no harm in the pot the words are there was no evil word in the pot and so Arias Montanus turns that Text Non fuit verbum malum in olla there was no evil word in the pot Reproof 2. The people who contentedly feed upon the Word boyled in the water of mans doctrine heated by the fire of their own spirit which works not out the creudities nor scum of the sinful life It is a dreadful threatning ye read Ezech. 24.6 14. Wo to the bloody City to the pot whose scum is therein c. 4. Come we to the positive preparation of this spiritual food It must be rosted with fire Fire is natural and indifferent or spiritual and that good or evil The rosting by a natural fire is the drawing of crudity and rareness out of the meat Mysticè But the spiritual fire is here to be understood and that which is good and that either good in it self or good for us 1. Good in it self so God himself is a fire Hebr. 12.29 And he is essentially good and his Spirit is a fire S. Luke 4.16 2. Temptations also inward and outward Afflictions are a fire called a fiery trial that is to try us 1 Pet. 4.12 and these are good for us It is good for me that I was afflicted Psal 119.71 3. The Word also is prepared by the patience and practice of it and the examples of the Lord himself the Prophets and Apostles Being so prepared it becomes more savory and more easie of digestion Of this the Psalmist speaks Psal 119.140 thy word is fiery 4. Zeal also is a fire and although in it self it be indifferent yet in regard of the object in a good matter it is good to be zealous How shall the Paschal Lamb be rosted When they rost meat the superfluous moysture and crudity is dried and drawn out of it But is there any supersluity in the true Pascal Lamb surely no What necessity then is there that it be rosted The Word has been sodden by Commentators and Expositors and every one hath left his false gloss upon it according to every mans humour according to which there are many Christs Matth. 24.24 and all these must be consumed by the fire of Gods Spirit 2. The Word is most savoury when we partake of it in our afflictions then it has the best relish At other times it is like meat to men that have no appetite But when we are under the fire of afflictions pressures and calamities O how sweet the Word is then unto us as to the hungry soul every bitter thing is sweet Prou. 27.7 as a morsel cut off the Spit The Apostle remembers the Thessalonians of their appetite 1 Thess 1.5 6 7. Our Gospel came not unto you in word onely but also in power and in the holy Ghost there 's one fire And ye became followers of us and of the Lord having received the word in much affliction there 's another Doubt Why does the Lord propound these mysteries under outward things as of a Lamb c. Love is defined affectus unionis an affection of union oneness and sameness with the party loved Now because one man who loves another cannot really be one and the same with him Disparata non possunt fieri unum disparates cannot be the same he imparts something to him wherewith he may be in a sort one and the same with him such is that which enters into us as our meat and drink and such as is nearest to us as our garments and what else is needful for the preservation of our being Thus Jonathan loved David 1 Sam. 18.1 3 4. Their soules were in a sort one but how did Jonathan expresse that He stript himself of the robe that was upon him and gave it to David and his garments c. Does the Scripture think we intend only to express humane passion Jonathan figures the holy Spirit so his name signifies The gift of the Lord and he clothes David as when Judges 6.34 the Spirit of the Lord is said to come upon Gideon the Hebrew Text saith the Spirit clothed Gideon Rom. 13.14 Put ye on the Lord Jesus Christ 1 Thess 2.8 Being affectionately desirous of you we were willing to have imparted unto you our own souls because ye were dear unto us There is no love without communication of something from the party loving to the party loved Thus John 3.16 God so loved that he gave his only begotten Son Gal. 2.20 He loved me and gave himself for me Ephes 5.2 Christ loved us and gave himself for us So he loved the Church and gave himself for it ver 25. And thus the Lord Jesus Christ to testifie his intimate love unto us he communicates himself unto us by the Sacrament of his body and blood which is called therefore Sacramentum unionis whereby he affectionately imparts himself unto us John 6.55 56 57. My flesh is meat indeed c. He that eateth my flesh and drinketh my blood dwelleth in me c. Terms of art are as weights wherewith we weigh silver and
of God and how the after-gods may be said to be upon Gods face the text will be clear to all who are spiritually minded And what is the face of God but his Christ Exod. 33.14 15. Moses desires to see Gods face that I may see or know thee as a man is known by his face And the Lord said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My face shall go before thee which the Chald. Par. turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Shekinah the in-dwelling Deity which is the Christ of God shall go before thee Thus what we have Mal. 3.1 before me is before thy face Matth. 11.10 And what do all the after-gods but cover and obscure the face of God even his Christ in us What other was Ashtoreth 1 Kings 11.5 Is not that Goddess of the Zidonians worshipped as much at this day as ever What is Ashtereth but wealth and riches And what else is Chemosh the abomination of Moab viz. the god of junketing after suppers of old what is he but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surfetting and drunkenness Rom. 13.13 of later times worshipped day and night Ye read of Tammuz that is Adonis for which the women wept Ezech. 8.14 which is no other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure and voluptuousness The many Baalim which the Church confesses Esay 26.13 what are they but the Lording and ruling lusts which have had dominion over us What is the inward Antichrist that after-god but the contrary unction which teacheth lies and opposeth the true Anointing the Christ of God which leadeth into all truth John 16.13 So that the Lord complains that these false gods and such as these have made a separation between us and our God and our iniquities have hidden his face from us Esay 59.2 And well may he complain when he is pressed under them as a Cart is pressed that is full of sheavs Amos 2.13 When he is troden under foot Hebr. 10.29 Let us now look into our selves impartially who ever we are whether none of these after-gods be in us whether they be not upon the Lords face and hide it from us yea or no. Surely that what ever it is whereon the heart is fastened and whereunto it cleaves without the Lord and his righteousness that is an after-god because the Lord alone is to be loved with all our heart and with all our soul and with all our strength and with all our minde Luke 10.27 It is much to be feared that some of these after-gods interpose between us and the only true God who is the first and the last since many there have been who have set up their Idols in their hearts and put the stumbling-block of their iniquity before their face yet have presented themselves before the face of God Ezech. 14.1.2 and the like we read Hos 7.1 2. If therefore any of these after-gods be found in us that good God who is the first and the last he hath prescribed us a method what in this case we ought to do and hath promised what he will do for us 2 Chron. 7.14 If my people upon whom my Name is called shall humble themselves and pray and seek my face and turn from their evil wayes then will I hear from heaven and will forgive their sin and will heal their land Then will the Lord utterly abolish all the after-gods and consume Antichrist with the Spirit of his mouth and destroy him with the brightness of his coming 2 Thess 2.8 Then shall we behold his face in righteousness we shall be satisfied in the awaking of his image Psal 17.15 Thou shalt not take the Name of the Lord thy God in vain Exod. 20. Ver. 7. For the Lord will not hold him guiltless that taketh his Name in vain The Name of the Lord is generally understood to be either God himself as Deut. 28.58 This glorious and fearful Name The Lord thy God Or what other appellation the Lord hath given to himself in Scripture Exod. 33.19 and 34.5 6 7. Psal 9.10 What here is rendred Thou shalt not take the Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be better turn'd Thou shalt not bear the Name of the Lord thy God in vain For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though a very large word yet generally signifies either to lift up somewhat as a Banner Esay 5.26 So to take Gods Name as here Deut. 5.11 having taken up to bear or carry so to bear the Name of God and Christ Thus the Lord saith of Paul he is a chosen vessel to bear my Name Acts 9.15 1 Cor. 6.20 Glorificate portate Deum in corpore vestro in spiritu vestro so the Vulg. Lat. Glorifie and bear God in your body and in your Spirit and so we shall bear the image of the heavenly 1 Cor. 15.49 Thus Arias Montanus renders the words before us Non feres Nomen Domini c. Thou shalt not bear the Name of the Lord c. This bearing of Gods Name must not be in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly conceived to be the naming of God whether in swearing or otherwise without necessity without due reverence without just cause lightly slightly vainly So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Cyprian renders in vanum vainly and Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly All which is true but far from the full meaning of these words For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is his Name and his Name is himself as hath been shewen And to bear that Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only vainly and rashly but also falsly lyingly and contrarily to the truth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred in vain by our Translators in the third Commandement is turned by them false in the ninth Chmmandement which Exod. 20.16 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false or lying Exod. 20.7 Deut. 5.20 So that what is commonly understood by taking Gods Name in vain a light rash and unadvised kinde of swearing it is much more and the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render in vain is to be inlarged to falshood and lying and so to perjury false swearing and forswearing Yea the Greek Interpreters very often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false and lying Ezech. 12.24 a vain vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lying vision and the like Chap. 13.6 7 8 9. Hos 12.9 and often elsewhere Yea where the Lord forbids the bearing of his Name falsly we are to understand all false pretences and shews of goodness piety God and godliness all false feined and counterfeit holiness which especially in these dregs of time have been practised according to that damnable art of Seeming to be prohibited in the third Commandement And this the Sanction and establishment of this law proves evidently by the following just and proper penalty For what is further added that the Lord will not hold him guiltlesse is in the Hebrew 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 that is Non mundificabit he will not cleanse him who bears his Name falsly or vainly For whereas this Commandement is directed against hypocrisie and the end of the Law and Gospel is to render men pure as God is pure holy as he is holy the Lord here threatneth that he will not purifie him who pretends Gods Name and being in shews of holinesse but hath not that purity nor desires to have it that he will not purifie or cleanse such an one A due reward of hypocrites who do all they do by the art of seeming holy and thereunto intend all their endeavours Mat. 23.5 do all their works to be seen of men and therein rest themselves as if to be reputed pure and holy were in-indeed to be the people of Gods holiness its just with the most holy God not to purge and cleanse these from their sins since they desire not real and true purity and withal to render unto them what they desire a reputation and esteem among men as if they were pure and holy Such is that generation Prov. 30.12 pure in their own eyes yet not cleansed from their own dung And of such our Lord saith They have their Reward O that all the people of God well considered this That the proper Name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Being and he requires of all who bear his Name Being sincerity reality and truth That his Name is holy and therefore he requires of us like holiness and that we purge our selves from all pollution of flesh and spirit and perfect holiness in the fear of God So will he purifie us and cleanse us from all our iniquities 1 John 1.9 and we shall be pure as he is pure 1 John 3.3 and as he is holy so shall we be holy in all manner of conversation 1 Peter 1.15 The Lord strengthen us hereunto Thou shalt not bear false witness against thy neighbour Exod. 20. Ver. 16. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and verbatim sound thus Thou shalt not answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or speak against thy friend neighbour or companion a false witness or a witness of falshood Where by witness we understand not only the testimony or thing witnessed as the Chaldy Paraphrast and the LXX here render it but also the person who bears witness as Levit. 5.1 If a soul sin and hear the voice of swearing and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witness So Deut. 19.18 If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the witness be a false witness c. where the words following are the same with these before us of the ninth Commandement If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mendatium respondit in fratrem suum hath testified or answered falshood against his brother So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here personally understood and in rectio thus Thou a witness of falshood or a false witness shalt not answer against thy neighbour because witnesses were wont to be adjured and to answer to interrogatories But the Law is spiritual Christ is God Amen Esay 65.16 The Truth and he that is true 1 John 5.20 And we who believe and love him are in him who is true and he in us and he speaks in us and witnesseth unto us what is true and we answer by our assent and consent unto him the true and faithful witness Rev. 1.5 and from that testimony of truth we speak the truth to our neighbour And so our yea is yea if we say yea it answers unto the witness in our minde and heart and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde and speech anagrammatically answer one to the other It answers also to the thing testified Pronuntiat uti res est and so likewise our yea is yea And so on the contrary our nay is nay O how far is the present falsly called Christendom from that which all pretend unto the Christian life conversation and communication Doth not the Prophet foretel what manner of people we ought to be The remnant of Israel shall not do iniquity nor speak lies nor shall a deceitfull tongue be found in their mouth Zeph. 3.13 Where shall we finde this necessary character of a Christian Take away lying take away a deceitful tongue and take away withal many a mans trade and his whole livelyhood who get their treasure by a lying tongue Prov. 21.8 The just man lives by his faith these live by deceit and fraud But I hope there is such a remnant in the world of whom the world is not worthy Such as the Lord owns for his people Children that will not lie upon which terms he is their Saviour Esay 63.8 Such as the sons of Jacob said they were True men Gen. 42.11 O that we all who call our selves Christians were of that number For there is a word which is clothed about with death God grant it be not found in the heritage of Jacob Ecclus 23.12 It is the word of Belial Psal 101.3 that is the Devil and Satan according to the Syrlac 2 Cor. 6.15 He is a lyar c. and the father of lyes and lyars John 8.44 and unto these he dictates and teacheth his lyes and they become his lying children by answering and consenting thereunto and not hearing the Law of the Lord Esay 30.9 And out of that evil treasure of their heart they speak lyes unto their neighbour But we have not so learned Christ if we have heard him and have been taught by him as the truth is in Jesus that we put off concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of our minds and that we put on the new man who after God is created in righteousness and true boliness Therefore putting away lying let every one speak truth to his neighbour Lord deliver our souls from lying lips and a deceitful tongue If the thief be not found Exod. 22. Ver. 8. then the master of the house shall be brought unto the Judges to see whether he have put his hand unto his neighbours goods The sense of this Scripture is obscured by a mistake of our Translators who have added to the text a superfluous supplement to see For they well knew how ever they neglected it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only a conditional and interrogative which is wont to be expressed by Si and an if and whether as they here turn it But it s also a particle of swearing affirmatively if alone Gen. 26.28 Let us make a covenant with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou wilt hurt us that is as the LXX render it that thou wilt do us no hurt If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be added negatively 1 Kings 1.51 Adonijah saith Let King Solomon swear to me this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will not slay his servant with the sword So the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
that the Righteousness of the Law is fulfilled in no man It is a glorious testimony that the Scripture gives to Josiah that he turn'd to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses 2 Kings 23.25 I can hardly be perswaded that he brake the Law daily in thought word and deed no though he lived in the time of the Law The Apostle professeth himself to be one in whom the end which God the Father and Son aimed at is obtained where he saith I am able to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ who inwardly enables me Phil. 4.13 And I hope there are some such in the world Whether now this and other such doctrine do not immediately tend to make the people sin let any indifferent man judge For whereas they are taught that no man is able no not by any grace received in this life perfectly to keep the Commandements of God but doth daily break them in thought word and deed who will go about to do that which as he is taught no man can do nor is it possible to be done Surely if the Teachers and people lived exactly according to this and some other like doctrine they would be the very worst Christians in the world whereas truly I think there are of both very vertuous and good men and of the Teachers many very learned also and that in the truth which is according to godliness Tit. 1.1 which is the best kinde of learning But I doubt not to say that nither that life nor learning proceeds from their opinions but as Tully writes of some Philosophers whose principles were corrupt naturae bonitate vincuntur they are better then their principles Now I beseech my Brethren who are Teachers of the people impartially to consider what befel ten of the twelve Spies who taught the same doctrine and the people who were perswaded by them that their enemies were too strong for them that they were not able to overcome them and so to enter into the holy Land Which is the sum of Numbers 13. and 14. where verse 11. the Lord complains of the people that they believed him not How long saith he will it be yer they believe me for all the signes that I have shewed among them He had promised them the holy Land and he had evidenced by many signes and wonders that he was able to effectuat what he promised yet they believed not For whereas there is in Faith a Duplex formale objecti verum potens our faith looks at two things in God whom we believe His Truth and His Power Rom. 4.20 21. And if the testimony concerning these be of things practicable things to be done or left undone belief is a confidence 1. in Gods Truth that what he saith is firm and sure 2. And in Gods power who commands forbids promiseth or threatneth that God is able to do and enable the believer to do what he commands and to shun what he forbids able to fulfil what he promiseth and what he threatneth c. Now whereas neither the ten Spies nor the people believed the Lords truth and power the Lord sware that they should not enter into his rest and accordingly the ten Spies died Numb 14.36 37. and the carkases of the people fell in the Wilderness David applies this story spiritually to the men of his age Psal 95. And the Apostle Hebr. 3.7 19. to the Christian Church Where verse 18. to whom sware he that they should not enter into his rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to them who obeyed not which ours turn who believed not so we see they could not enter in because of unbelief which unbelief is the same with disobedience as appears by comparing with it the former verse The Spirit of God leaves this consideration upon our spirits We know the Lord promised to them a good land and to us the Land of uprightness Psalm 143.10 He promised them to be with them to the subduing of the inhabitants of the land Exod. 34.10 and had given good proof of this and a ground to believe this by destruction of the Egyptians Nor is there any believer who hath made any progress in the faith but he hath had some experience of what God hath promised that the Lord will not leave us nor forsake us Hebr. 13.5 Whence he may gather-in upon our good God and believe that he will finish his work as David reasoned 1 Sam. 17.32 37. And S. Paul touching the Philipians Phil. 1.6 and himself 2 Tim. 4.18 I was delivered from the mouth of the Lion and the Lord will deliver me from every evil work and will preserve me unto his everlasting kingdom That people believed not the Lord notwithstanding their knowledge of his power that he was able to subdue their enemies nor do many of the spiritual Spies or Teachers themselves believe Whereupon neither that people nor many of ours can enter into Gods eternal rest because of unbelief O my Brethren doth not this come to pass by reason of this doctrine of unbelief and impossibility of obeying the law and will of God And how great then must our sin be if we positively and directly teach this doctrine We may esteem the hainousness of the sin by the offering enjoyned for the expiation of it which is greater then any private mans ver 28. yea greater then that prescribed to be offered by the Ruler ver 22. Yea no less then that which was commanded to be offered for and by the whole congregation ve 13. Consider I beseech you the many miseries and calamities which have befallen thousands both of Teachers and people in these late years and the Teachers signally their ejections and want of livelyhood being disabled from teaching the people I meddle not with reason of State But when Isee so heavy a judgement befal one profession of men and the most of them I say not all for I know some better minded I fear ingaged in the same doctrine of impossibility and unbelief as I have had it confessed by many of them I cannot but apply what the Lord hath threatned the Priests The Priests lips should keep knowledge and men should seek the Law at his mouth for he is the Messenger of the Lord of Hosts But Corruptio optimi est pessima But ye are departed out of the way ye have caused many to stumble take offence or fall in the Law ye have corrupted the covenant of Levi saith the Lord of hosts Therefore have I also made you contemptible and base before all the people according as ye have not kept my wayes but have been partial in the Law Mal. 2.7 8 9. And shall we think that these who suffer these miseries are the only men who have caused the people to sin by their false doctrine and scandalous life Let them who think so read Luke 13.1 9. and with sadness consider that Parable which
and her brood until she perish in the flames or render her self unable further to resist And right-well doth this fervency of love both in the Vulture and in the Pelican deserve the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dear and tender love But unto whether of the twain its proper I know not It seems Arias Montanus was in the like doubt when he rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a word common to both Philostorgus which imports the natural intense and intimate love and bowels of affection in parents toward their children and the same reciprocal affection of children also toward their parents Such as the Naturalists report also to be between the old and young Stork Which is the next bird named ver 19. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural love whence is the English and Dutch word Stork I shall not adde to these what monstrous incredible things divers of the Antient Fathers whom for honours sake I will not here name tell of the Polican unworthy of their authority Wherefore Franzius adviseth Students that if they mention them to adde Sicut patres scripserunt as the Fathers have written or the like clause lest they should confirm men in belief of prodigious fables Which I will not believe though any one should swear it faith â—lysses Androvandus But why are these reckoned among the unclean foâ—les It s answered their flesh is hard unsavoury excrementitious and so unwholsom to be eaten though Athenaeus report that among other fowles the Pelican was one dish served up to the table of Cotys King of Thrace But here it may be inquired in special concerning the Pelican and the Stork why they should be reputed impure since so much good is recorded of both by Aristotle and Pliny and other Naturalists especially since the figurative immorality of the fowles fourfooted beasts and fishes render them unclean to Israel because thereby they represented the immoral and vitious conversation of the Heathen according to which they were to be separated from the Israel of God and accounted abominable Beside the descending and ascending love of these fowls as hath been shewen in part there is likewise a kinde of conjugal affection observed between the male and semale and mutual love and chastity one towards the other in the â—torâ—â— and the breach of that bond of love by the one is severely revenged by the other as Oppian and Aelian report As the Stork Jer. 8.7 so the Pelican depart before the Winter and return and bring glad tydings of the Spring approaching The Stork is very thankful for benefits received of men especially in whose houses wherein she builds and lodges for thereabout she kills all the Toads and Snakes which might annoy the house saith Platarch and when she departs she leaves one of her young ones to the Master of the house as a reward of his hospitality Others report other examples of the Storks gratitude These and the like may I not say vertues observed by Wifemen in the Pelican and Stork they have therefore prohibited the killing of them especially of the Stork in Thessaly and that under pain of death because that fowl defends the countrey from Serpents which would otherwise so multiply that they would drive out the inhabitants Surely the Lord would not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that mercy and piety should be consumed but that they should be preserved for ever and that there should be living examples and testimonies of them in the birds of the air unto which the Lord sends his non-proficients among men to School Jer. 8.7 So that when that mutual love between parents and their children falleth they may learn it of the Stork and Pelican Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is what S. Paul cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to requite the parents 1 Tim. 5.4 Yea Budaeus tells us of Pelargicos â—omos a law from the example of the Stork to requite our parents Yea hereby the Lord teacheth us to know our time and to foresee and prevent judgement as Jer. 8.7 Yea hereby he forbids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unnatural affection Rom. 1.31 2 Tim. 3.3 Yea hereby the Lord holds forth unto us how and by what means he will take away our sins as when the Angel shews to the Prophet the two women who carry away the Ephah loaden with wickedness into the land of Shinar the two women had wings as the wings of a Stork and the Spirit was in their wings even the Spirit of love toward God and our neighbour that takes away the sins of the world Zach. 5.5 11. even the Son of God who is his love Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son who is his love These fowls therefore and such as these the Lord would not that they should be destroyed eaten or consumed no it is an abomination to eat and consume them The Lord would that they should shew forth his vertues and be perpetual and lasting monitors unto men to minde them of their duties And therefore these fowles live long Ulysses Androvandus reports concerning the Pelican which he had seen in Brabant that it had lived in Maximilian the Emperours time and gone before his Armies when they went forth and shewen them where they should encamp that the like the same Pelican had done in his father Philips dayes that when he saw it it lived as a tame fowl in the Court of the Empress and by the testimony of men worthy to be believed saith my Author that Pelican had lived in and about that place four-score years The Pelican and Stork are the most vertuous of birds yet neither hath the Pelican nor the Stork any tongue wherewith to chatter or chant out their own praise Nor do we read that the most eminent Saints of God have spoken much beside what monuments they have left behinde them which are the Oracles of God They all passed thorow this world with great stilness and silence declaring the praise of God in their life and actions Psal 63.4 not their own praise in their words All that Enoch Noah Abraham Isaac Jacob are recorded to have spoken may be written in a little room As for Abel he spake not one word that we read of all the dayes of his life yet was Abel Enoch Noah Abraham Isaac and Jacob all faithful Hebr. 11. all righteous persons Who shall we set by them in this prating age when most men proclaim every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own goodness as if he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Stork but a faithful man or man of truths as the words are who shall finde Prov. 20.6 For indeed how can they be faithful how can they believe who receive honour one of another and seek not the honour that comes of God onely who seek the praise of men more then the praise of God John 5.44 and 12.43 Yet it might seem strange that these fowles
persecuted the flock of Christ the same became as a Lamb. And he who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bird in question or indeed now out of question that Avis furibunda as Arias Montanus renders it a mad bird exceedingly mad against them persecuted them as he himself confesseth Acts 26.11 even to strange Cities the same is now become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful and pious like the Stork He who was as the evil servant who smote his fellow servants he became a faithful servant of Jesus Christ and a servant unto all the Church of Christ yea as a Nurse cherishing her children 1 Cor. 9.19 1 Thes 2.7 Yea the persecuting arrogant Saul now became humble Paul the convert the Lamb the Stork he also becomes a patern unto all that shall believe and turn unto Christ and his long-suffering 1 Tim. 1.16 There may be yet hope of thee thou persecuting evil servant ravening Wolf and furious bird of prey if thou yield to so blessed a change and follow that patern and example which is set before thee Even they whom thou hast used despitefully and persecuted pray for thee But we must not forget the mistaken Heron whom our Translators have much wronged that chaste and continent that pious and loving that wise and provident Heron. O thou Israel of God! let it not trouble thee while thou art chaste though thou be reputed an unclean fowl though thou be accounted impious and blasphemous care not while thou art loving and pious be content to be esteem'd a fool in this world while thou art wise and provident for a better world Be thou a patern and example of continency and chastity to the Triorchi to the lascivious and incontinent Hawks and Buzzards Reprove and instruct in love and piety the persecuting birds of prey Teach by thy wisdom all unwise and improvident fowles to escape the judgements of God which are coming upon the earth Jer. 8. Be a true Ardea an Heron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Scaliger gives the etymon flying aloft above the clouds even to Heaven it self even to God himself Arise with Christ and minde the things that are above where Christ sits at the right hand of God Col. 3.1 So shalt thou learn and teach all by thine holy example that the way of life is above to the wise that they may escape the Hell that is beneath Prov. 15.24 So when thou loving and merciful one shalt flee to him unto whom thou art like the loving and merciful God thou shalt escape the heavie judgements of thy God when he shall rain snares fire and brimstone storm and horrible tempest the portion of their cup. For the righteous Lord loveth righteousness his countenance doth behold the upright Psal 11.1 6 7. Thus shall ye separate the children of Israel from their uncleanness Levit. 15. Ver. 31. that they die not in their uncleanness when they desile my Tabernacle that is among them What exception I have against the translation of this verse or a part of it lies as well against some hundreds of places more where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred the children of Israel which should be turn'd the Sons of Israel This mis-translation I confess should have been noted long since where it first meets us as Gen. 32.32 Doth it seem too slight or unworthy our notice I shall propound only two considerations according to which the male or son is necessarily to be understood and not to be smothered in conceptu confuso as here it is in the name of children The one in regard of diqnity and authority which argument S. Paul made use of 1 Tim. 2.12 13. The other in regard of strength and ability for the performance of some hard duty required and thus also the same Apostle understands it Rom. 8.16 The Spirit gives testimony to our spirit that we are the sons of God which in our translation are rendred the children of God In the former Chapter the Apostle had described the spiritual child who had only a good will which he calls a babe 1 Cor. 3.1 So 13.11 When I was a childe I spake as a childe c. So likewise Gal. 4.1 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my little children of whom I travail in birth until Christ be formed in you and many like places But the opposition is clear Rom. 8. when ver 15. he opposeth to children under the spirit of bondage which differ not from servants Gal. 4.1 sons under the spirit of adoption Such are no more children but sons that is strong and able to suffer with Christ and so to be glorified with him as it follows ver 16 17. which is the scope of the place and hereto they are impowred and inabled by the Spirit of God which makes them sons of God ver 14. And many convictive proofs there are if humbly and docibly we look into the Scriptures I shall name some few Matth. 5. Where our Lord incourages his Disciples to the highest duty to love their enemies bless them that curse them do good to them that hate them pray for them who despitefully use them and persecute them that ye may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the children as our Translators render the word but the Sons of your Father which is in the heavens v. 44 45. So they who have mastered their appetites are called the sons of God though our Translators call them children Luke 20.36 They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of God being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the resurrection Gal. 3.7 They who are of faith the same are the sons of Abraham and the sons of God ver 26. In both places is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons which are turn'd children So Gal. 4. The heir while he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a childe differs nothing from a servant though he be Lord of all but is under Tutors and Governours until the time appointed of the Father Even so we when we were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children were in bondage under the elements of the world but when the fulness of the time was come God sent forth his son made of a woman made under the Law to redeem them who were under the Law that we might receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adoption of sons And because ye are sons God hath sent forth the Spirit into your hearts crying Abba Father Wherefore thou art no more a Servant but a son and if a son then an heir of God through Christ Gal. 4.1 7. This testimony is so full and home that I could leave out none of it And the Apostle speaking of the sufferings of Christ and the glory that should follow unto both which estates his believers are to be conformed it became him saith he for whom are all things and by whom are all things in bringing many sons unto glory to make the Captain of their salvation perfect through sufferings Heb. 2.10 I shall adde
alleage the character of Priestood which they say is indelible if they be persons unduly qualified all is to no more effect then putting a Seal to a Blank Quicquid recipitur recipitur ad modum recipientis whatsoever is received is received according to the mode or qualification of the person receiving And of like rate and value are all acts performed by such a Priest whether binding or loosing remitting or retaining sins absolving or excommunicating What they alleage touching divine mission let us enquire what that is out of the Original Grant Mat. 28.18 19. Jesus came and spake to them saying All power is given to me in Heaven and in Earth Go ye therefore and teach all Nations c. Consider to whom he spake ver 16. The eleven Disciples that is Apostles That they were Disciples imports denial of themselves and taking up the Cross of Christ and following him This qualification is common to all Disciples as such Luke 9.23 24. and 14.25 26 27. but a more eminent endowment was necessary for the eleven Apostles And therefore S. John relates our Lords acts after his resurrection more particularly Whos 's soever sins ye remit saith he they are remitted unto them and whosoever sins ye retain they are retained which words are commonly cited alone as many other Scriptures are whereas their energy and force is in the precedent or consequent words as here ver 21. He ordains them Ambassadors of peace he saith unto them Peace be unto you As my Father hath sent me so send I you And when he had said this he breathed on them and saith unto them Receive the holy Ghost Then followes immediately Whose sins ye remit they are remitted unto them and whose sins ye retain they are retained And therefore S. Ambrose on Psal 37. who saith Sacerdotibus solum jus est ligandi solvendi it is the Priests right to binde and loose the same Father also saith Sacerdotis officium est munus Spiritûs Sancti the office of the Priest is the gift of the holy Ghost And that not transient but permanent Dominum possideant ab eo possideantur Let them possess the Lord and be possessed by him saith S. Hierom ad Nepot How great an height of glory are the Disciples advanced unto who have the principality of the highest judicatory Vt vice Dei peccata retineant relaxent that instead of God they can retain and remit sins saith S. Gregory Homil. 26. Such Priests as these may effectually absolve and remit sins Such Priests as these may separate the sons of Israel from their uncleanness possessing him and possessed by him who cleanseth us from all our unrighteousness 1 John 1.9 And this neerly concerns us O ye Sons of Israel lest we die in our sins and uncleanness when we defile Gods Tabernacle which is among us Where is that the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in medio vestri in the midst of you The true Israel of God because such is and must be pure God is good to Israel who are they Even to such as are of a clean heart Psal 73.1 And because the most pure and holy God hath his Tabernacle and Temple in the midst of them There he promiseth to set it if we walk in his Statutes and keep his Commandements and do them Levit. 26.3.11.12.13 If we purifie our selves as he is pure 1 John 3.3 with this proviso let them make me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sanctuary an holy place and I will dwell in the midst of them Exod. 25.8 O how holy how pure must that holy place be wherein the most holy God will dwell He cannot be toucht or approached unto by any unlike himself That Sanctuary that Temple that Tabernacle is thine heart O Israel For know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you He that defiles Gods Temple him will God defile or leave in his pollution 1 Cor. 3.16.17 and 6.19 and the like 2 Cor. 6.16 Ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate and touch not the unclean thing and I will receive you and I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty Having these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 2 Cor. 6.16 17 18. and 7.1 Aaron shall cast lots upon the two Goats the lot for the Lord Levit. 16. Ver. 8. and the lot for the Scape-Goat What is here turn'd a Scape-Goat is retain'd in the margent without translation Azazel and that upon good advice For this book of Leviticus as indeed the whole Pentateuch is Arcanum volumen a very mysterious book and that the rather in those parts of it which as it were datâ operâ the Spirit of God seems to conceal and therefore such as require our diligence humility and docibleness to search them out Which if they should not be inquired into why were they written It is good to keep close the secret of a King but it is honourable to reveal the works of God saith the Angel Tob. 12.7 Yea it s royal saith the wise King Prov. 25.2 It is the glory of God to conceal a thing but the honour of Kings to search out a matter Especially since we are in the last part of time when there is nothing covered but shall be revealed nor hidden that shall not be made known Matth. 10.26 saith the Angel of the Covenant the wisdom and King of Saints The great business of this Chapter is the anniversary expiation of sins held forth unto us in outward and figurative expressions which must have their truth if ever savingly accomplished and fulfilled in us In that part of it before us there are many conjectures concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azazel Some render it as ours do as the Vulg. Latin Caper emissarius a Goat sent out which word Emissarius answers not to that Latin word properly used but is made to signifie what the LXX have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent away Others understand the word to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a place or specially of a Mountain which Vatablus placeth neer Mount Sinai I rather believe that the place is in Eutopia or rather Cacotopia or indeed rather then both in Atopia For I have sought this Mountain Azel high and low in Ptolomy Stephan Adrichomius and others and hear no news of it and therefore I must return a Non est inventus there is no such Mountain Others think it to be the name of the Devil and that in regard of his strength So especially one of the Jews Doctors who hath divers followers herein
land thy land O Immanuel Esay 8.8 He distributes the eternal inheritance by lot unto his followers his valiant and victorious souldiers according to Revel 21.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that overcomes shall inherit or shall obtain by Lot the inheritance of all things Now what is more doubtful then a Lot And the lot must determine who is for the Lord that he may receive the kingdom and who is for Azazel that he may depart from the Lord and be sent away to Azazel But blessed ever blessed be the Lord who reserves the ordering of the Lot in his own power as we read The Lot is cast into the lap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole judgement discerning or disposing of it is of the Lord Prov. 16.23 Nor does this bring in any destiny or fatal necessity O no he hath shewen thee O man what is good to do justly to love mercy and to humble thy self to walk with thy God Mich. 6.8 The Goat upon which the Lords lot fell must be sacrificed if we be of the Lords lot we must be such as he is mortified in the flesh that we may be quickned in the Spirit 1 Pet. 3.18 The Greek text understands it of Christ the Latin of those who are Christs It is true it is neither of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 And to whom doth God shew mercy Even unto thousands of them that love him and keep his Commandements Exod. 20.6 So that destruction O Israel is thine own but thine help is from me Hos 13.9 They on whom the Lords lot fals are saved by mercy They on whom Azazels lot fals perish by justice O that the whole Congregation of Israel for whom these two Goats are taken while it is yet Res integra while yet we have time to work out our salvation and before the evil dayes come that we would Pro se quisque every man of us endeavour to mortifie his sin to crucifie his flesh with the affections and lusts before it be too late I have heard of a rich Citizen of London who toward his end made his will and bequeathed his soul to God his body to the earth and his sins to the Devil 'T was well if he could be rid of them so But were it not much more safe now while we have yet time to spend it in the daily mortification subduing deading of our sins to make it our business that in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that day of expiations when there shall be an Exact separation made between the just and unjust the righteous and the wicked those who serve God and those who serve him not Mal. 3.18 we may be found so doing Blessed is that servant whom his Lord when he cometh shall finde so doing So shall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that fit man that man of time called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ready prepared man ver 21. take away the Goat with all our sins and iniquities And who is this man of time this ready prepared man but that Lamb of God who takes away the sins of the world He is figured by Othniel the Judge of Israel that is the due time of God the Redeemer who came in the fulness of time Gal. 4.4 He conquers and subdues Cushan Rishathaim the blackness of both iniquities inward and outward Judges 3.10 and conveyes our sins into a land of separation even so far as the East is from the West so far he removes our transgressions from us Psal 103.12 and delivers them to Azazel and so gives the Devil his due Then when so exact separation shall be made then shall the righteous shine in the glory of their Father Would God that were come to pass unto every one of our souls For every one that curseth his Father or his Mother Levit. 20. Ver. 9. he shall be surely put to death he hath cursed his Father or his Mother his blood shall be upon him For is a rational or causal as that which renders a reason of what went before it and answers to Nam quia quòd quoniam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like But what has this For reference unto And how doth it render a reason in the following words of what goes before In the two former verses we read two general precepts the one of sanctifying our selves unto the Lord the other of keeping the Lords statutes and doing them both which give reasons of the two former prohibitions Sanctifie your selves unto the Lord. Sanctitas importat duo separationem ab aliquo applicationem ad aliquid saith Aquinas Sanctity imports two things 1. Separation from somewhat as here from Molech from Wizzards and such as have familiar spirits 2. Application unto the Lord in the observation of his statutes and doing them Why Because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy one of Israel sanctifies and separates his people from all other gods and their polluted services and dedicates and applies them to himself and to his pure and holy service that they may be holy as he is holy So that these words ver 9. cannot well render a reason of those fore-going or if they do certainly its far fetcht There is no doubt but all divine aetiologia's all reasons and rendring of reason are most rational and like themselves divine as proceeding from him who is the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self the summa ratio he who teacheth man to reason shall not he reason to which purpose the Psalmist reasons Psal 94.8 9 10. But we must not impose a reasoning upon the Scripture or upon Gods Spirit speaking in it which is none of his The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is mis-translated For whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either 1. Causal and rational as 1 Chron. 13.11 David was displeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Lord had made a breach upon Vzzah For which we have 2 Sam. 6.8 where the same story is recited David was displeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Lord had made a breach upon Uzzah Or 2. Discretive as Gen. 45.8 It was not you that sent me hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God Or 3. Conditional or of time which answers to if or when As 2 Sam. 7.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the King sat in his house For which we read 1 Chron. 17.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as or when as And in this last sense its evident the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be understood when or if any man curse his Father or his Mother whence also it appears that these words are altogether incoherent with the former and that even according to the judgement of the Translators themselves who set ¶ a mark before these words in the ninth verse which imports the beginning of a new subject and argument In
not made thee and established thee Deut. 32.6 Is not Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater futuri seculi the everlasting Father Esay 9.6 And who is thy Mother Who but the doctrine the wisdom of the holy Church of Christ the Spouse of Christ the wisdom that descends from above James 3.17 the Lambs Wife that comes down out of heaven Revel 21.9 10. Jerusalem above the mother of us all Gal. 4.26 This is the true heavenly Eve built out of the heavenly Adam flesh of his flesh and bone of his bone who is Christ himself Ephes 5.30 31 32. This is a great mystery saith the Apostle but I speak of Christ and the Church This is the true pure Doctrine spiritually the Virgin Mary so Maria signifies according to divers of the Ancients the Mother of Christ conceived formed and born in us and brought forth by obedience and doing the will of our Father who is in heaven For who is my Mother saith the Son of God whosoever doth the will of my Father who is in heaven he is my Mother and Sister and Brother Matth. 12.49 50. Our heavenly Father deserves all honour of his spiritual children For whereas earthly fathers impart unto their children essence nourishment education and inheritance the Father of spirits gives to his children his divine nature 2 Pet. 1.4 he nourisheth us with the flesh and blood the Word and Spirit of his Son He instructs us and gives us the unction from the Holy One whereby we know all things 1 John 2.27 He corrects and chastens us as our loving Father that we may be partakers of his holiness Hebr. 12.10 He provides for us an inheritance incorruptible and undefiled 1 Pet. 1.4 Meantime he bears us and is patient and long suffering toward us as a Father beareth his children Deut. 1.31 If he be a Father yea such a father where is his honour Mal. 1.6 Where indeed yea where is he not dishonoured Is it not the greatest slighting of a father to neglect his commands What do they else who regâ—ard not the Commandements of our heavenly Father they despise not men but God 1 Thess 4.8 and then is added Who hath also given unto us his holy Spirit Wherefore else but to keep his Commandements And therefore he hath given his Son unto us that the righteousness of the law might be fulfilled in us Rom. 8.3 4. Yet is he despised and rejected of men Esay 53.3 and figured by Elihu the son of Barachel the Buzite of the family of Ram. Elihu even Deus ipse God himself the Son of the blessed God that 's Barachel and of the family of Ram that is the high One the most high God yet is he a Buzite despised and contemned yea troden under foot by the Jebuzites such as tread under foot the Son of God and put him to an open shame Hebr. 10.29 and lightly esteem the Rock of their salvation Deut. 32.15 O thou Jebusite thou base thou vile man Such thou rendrest thy self by despising thy God 1 Sam. 2.30 They who despise me shall be lightly esteemed Mark how the Apostle reasons Hebr. 2.2 3. If the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation The Syriac Interpreter turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglect by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread under foot the greatest neglect and despiciency The Apostle proves this à minori reasoning from the lesse to the greater Hebr. 10.28 He who despised Moses's Law died without mercy under two or three witnesses Of how much sorer punishment shall he be thought worthy who hath troden under foot the Son of God c Consider this a-right O man Is not he the wisdom of thy God before whom in thy false reasoning thou preferrest the wisdom of thy flesh Is not he the true righteousnes of thy God before which thou esteemest the false righteousness of thy flesh Is not he the power of God which thou enfeeblest under pretence of impotency weakness to slight him what is it but lighlty to esteem the most honourable yea the honor it self which cometh of God only John 5. ver 24. with 1 Pet. 2.7 marg To make nothing of him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Being and who gives to all things their Being in whom we all live and move and have our Being Yea who himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things Col. 3.11 And this is the Buzite he whom by thy disobedience thou despisest and treadest under foot The punishment denounced against those who slight their parents is death But what death can expiate so great despiciency of the great God what less then the eternal death it self What reparation of honour can we possibly make to him whom we have so deeply despised The good God and our Father puts us in a way of expiation even by dying daily unto our sins This no doubt was one if not the principal meaning of what our Lord said to his son Adam Luke 3.38 upon transgression of the first Commandement of his Father In the day that thou eatest thereof dying thou shalt die for certainly Adam died no other death many hundred years after Gen. 2. v. 17. O let us all die that precious death through the power of the Spirit of our God Rom. 8.13 So shall we live yea so shall we reign yea so shall we be glorified Rom. 8.17 And what reparation of honour does the Lord require of us What other then to restore him that life which is lost in us that life of God from which we have been estranged Ephes 4.18 He that offereth praise he honoureth me And what is he who else but he that disposeth his way aright Psalm 50.23 It is the life the holy life that life which is worthy of God which honoureth God For so what our Translators turn I will bless thee while I live Psal 63. Ver. 4. is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Vatablus and the Vulg. Latin In vita mea which should be rendred in English In my life Thus when the Psalmist had exhorted to praise the Lord Psal 106.1 He then inquires who can do it ver 2. to which he answers ver 3. Blessed are they who keep judgement and he who doth righteousness at all times as if he should in express terms say That 's the man who truly honours God So much our Lord saith Herein is my Father honoured that ye bring forth much fruit John 15.8 namely such as are filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God Phil. 1.11 This is the honour and praise which must be given unto our Father in this world and be continued in the world to come in everlasting Hallelujahs Salvation and glory and honour and power unto the Lord our God! Revel 19.1
walk before Criples in Gods way and with their broken hands instruct others to do Gods Commandements which they themselves professe are impossible to be done Who have eyes full at least of spiritual adultery and cannot cease from sin beguiling unstable souls an heart they have exercised with covetous practises children of the curse who have forsaken the right way and are gone astray following the way of Balaam the son of Besor who loved the wages of unrighteousness 2 Pet. 2.14 15. and the residue also of that Chapter belongs to such audacious unqualified persons who intrude into the Priests office When every such scurvy fellow every such paltry Scab dares quando omnis res Janum ad medium fracta est repentè sic Theologus prodire when they can thrive no more at their trade extempore start up Divines S. Hierom heavily bemoan'd his own times O how would he have lamented had he lived in our times In the holy Scripture saith he Nullus apex vacat mysterio there is not a tittle without a mystery yet every man thinks he understands it Yea though the meanest and easiest trade requires long time perhaps seven years to learn the mysteries contained in it some notwithstanding entertain so poor a conceit of that most mystical Art of life that without living the same life yea though they live a life contrary thereunto and turn not from their iniquities yet they can understand Gods truth Daniel was of another minde Dan. 9.13 Nay if they have been so industrious as to learn Brachygraphy and have gathered some Short-hand notes they doubt not then but when all trades fail to step out of the shop into the pulpit and out-preach yea preach-out any not so qualified Divines out of their places And being thus initiated with Enoch the dedicated one the son of Cain Gen. 4.17 they hope in due time to preach themselves into some places of trust and profit For this is the mode the method and fashion of the times and the high-way unto preferment And then they lay away their Nets when they have caught the fish Sed nos ab iâ—ta scabie tenemus ungues There is yet one imperfection remains which unqualifies the legal Priest he must not be Concussus testiculo he must be a perfect man and fit to beget others unto God 1 Cor. 4.15 But let us draw toward an end of this Essay Such perfection in the body of the Priests symbolically required like perfection in their souls as I shewed before out of Philo Jâ—daus But how far alas how far differ we in these dregs of time from that spiritual growth and pious endeavours of the Primitive holy Fathers toward the perfect life when now every Dâ—arff takes himself to be a grown perfect man or as perfect as he need to be Whereas in those first times they had their Penitentes their Catechumeni their Constrâ—maâ—â— their Fideles their Sancti their Justi most of them distinct degrees of Christs Disciples as appears out of Tertullian and others according as they were capable of few or more heavenly mysteries and were grown up in the life and obedience unto them All which in this hudling age and confusion of all things are but meer names and they scarce known when every Novice in his nonage of Christianity thinks himself altogether as tall a grown man in Christ as the most perfect Scribe that 's taught into the kingdom of heaven Matth. 13.52 When to believe a possibility of perfection is judg'd to be as great an errour in the Priest under the Gospel as to be blinde or tame scabbed or itchy or what ever other defect was held a blemish in the Priest under the Law When to teach perfection renders the Priest ignorant scandalous and insufficient When the doctrine of perfection frequently delivered in holy Scripture though industriously obscured by our Translators held forth in all Ages taught in the School believed and endeavoured after by all good men from the beginning all along until aetas parentum pejor avis tulit nos nequiores imò nequissimos vitiosissimos until these last and worst dayes when to believe and teach this doctrine That its possible through the Spirit and power of Christ to be a perfect Priest and stand compleat in all the will of God it s held to be a reasonable just and sufficient crime and cause to out a Minister of living and livelyhood O Lord when shall thy gracious promise be fulfilled that Faith shall flourish and corruption be overcome and the truth which hath been so long without fruit be declared When shall that victorious Belief be made known which subdues the World and all that world of iniquity whatsoever is in the World that the Truth may appear and Mercy meet with it When shall Righteousness and Peace kiss each other O thou Israel of God who hopest to be made an holy Priesthood unto thy God! How otherwise can this come to pass but by obeying the voice of thy God and keeping covenant with him Exodus 19.5 6. Let us Per viam negationis by the negative description of the legal Priesthood learn the positive qualifications of the Gospel-Priesthood Let us not be blinde and unwise but understand what the will of the Lord is Ephes 5.17 And when we know the Lords will and way let us walk in it Let us be guides unto others that they may walk as they have us for examples that we cast off the burden of all unnecessary cares that we propound not to our selves any low measure of sanctity but perfect holiness in the fear of God That having eyes we may see and avoid the confusions of Babel That we may lay aside all filthiness and superfluity of naughtiness That being perfect Priests our selves we may beget others unto God and present every man perfect in Christ Jesus Such Briests the Lord makes unto God his Father to whom be glory and dominion for ever and ever Amen Revel 1.6 SERMON VIII SER. VIII Gods meeting with men in their own way Leviticus 26. ver 27 28. And if ye will not for all this hearken unto me but walk contrary unto me Then will I walk contrary unto you also in fury THere are two sinewes of the Common-wealth in Heaven whereby the great Lawgiver obligeth his people to obedience from whence also inferiour Lawgivers have taken example Rewards and Punishments They are both very powerful arguments and motives but of the twain the will of the Lord is that the former should rather prevail with us Behold saith he I have set before thee this day life and good death and evil He sets life and good before death and evil Deut. 30.15 Yea ver 19. he gives us that counsel expresly I call Heaven and Earth to record this day against you that I have set before you life and death blessing and cursing therefore chuse life that both thou and seed may live And accordingly as he instructs Israel to deal with the Canaaaites
in their wars First to proclaim and invite them unto peace which if they embraced well if not what remain'd but killing and slaying Deut. 20.10 13. Even so the Lord himself deals with Israel first he displayes the white Banner of his love Goodness and Mercy Cant. 2.4 which if it be accepted he graciously promiseth life and immortality but if that be rejected he holds forth the black Flag of defrance death and destruction Rom. 2.4 10. For well he knowes the frame of our heart who made it that naturally we had rather be drawn with the cords of â— man even with the bonds of love Hos 11.4 and therefore he rather would that his goodness should gently lead us to repentance then that we should need forcing like a beast I will instruct thee saith he and teach thee in the way which thou shalt go I will give counsel with mine eye upon thee be ye not as the Horse or the Mule without understanding whose mouth must be held with bit and bridle Psal 32.8 9. In the Chapter before us the Lord observes the same method For having propounded the way of his Commandements and exhorted us to walk in his statutes and to keep his Commandements and do them ver 3. He invites us first by the former kinde of motives temporal and spiritual blessings and the very best of them both The temporal though under them also spiritual are contain'd plenty of corn and wine with the cause of that plenty rain in due season And because plenty is a dangerous attractive and oftentimes drawes enemies to share with us and hinder our quiet injoyment of it he secures our fears of that danger by promise of peace and safety And whereas our peace might possibly be distrub'd either by some home-bred evil or from abroad he promiseth security in regard of both ver 6. I will rid evil beasts out of the land neither shall the sword go thorow your land But in case any shall be so bold as to make an assault upon us they shall be repulsed with notable loss for five of you shall chase an hundred and an hundred of you shall put ten thousand to flight v. 7 8. And because when goods increase they are increased who eat them Eccles 5.11 When the enemies are put to flight and plenty peace and safety returns the Lord promises the fruit of plenty peace and safety I will have respect unto you and make you fruitful and multiply you and ye shall eat the old store and bring forth the old because of the new ver 10. And these are the temporal blessings and the principal ones which also have their spiritual contained under them 2. His spiritual blessings are here only two but those instar omnium as comprehending all the rest his establishing of his covenant with them and his residence and presence among them with them and in them as the parallel Scriptures prove Ezech. 37.26 27. 2 Cor. 6.16 Revel 21.3 This is Gods method even with Jewes and Gentiles If so great goodness of God cannot so far prevail with us as to keep us in the way of his Commandements but that we will depart from him he then hedges in our way with thorns Hos 2.6 When his mercies cannot win upon us then he sends his judgements when rewards will not perswade us he then afflicts us with his punishments Yea if lighter afflictions will not move us he then sends heavier Which is the purport of this Chapter from verse 14 to the 40 and of my Text which is named once before ver 21 22. Herein we have 1. the Lords supposition of his peoples disobedience and obstinate opposition If ye will not for all this hearken unto me but walk contrary unto me 2. The Lords answerable opposition threatned against his peoples supposed disobedience and opposition then will I walk contrary unto you also in fury Both which will afford us these several points of doctrine 1. The Lord supposeth his people may not hearken unto him 2. That they may not hearken unto him for all this 3. That they may walk opposite unto him 4. If thus they walk opposite and contrary unto him he also will walk contrary unto them in fury 1. The Lord supposeth his people may not hearken unto him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words which answers to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and aâ—â—â—ire to hear or hearken they all signifie to obey As my sheep hear my voice John 10.27 Be swift to hear slow to speak James 1.19 Which Scriptures and many other speak not of the outward hearing or if of that yet in order to the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the minde and heart that hears and sees This inward sight and hearing therefore is obeying as the holy Ghost saith To day if ye will hear his voice harden not your hearts Hebr. 3. For whereas Cor est terminus â—â—nium actionum ad intrà the heart is the term of all actions tending inward no action can be performed aright unless the heart be suitably affected with it So that to the due and effectual hearing of the Lords voice there is required a soft pliable and tender heart and humble meek and yielding spirit such as that was of Josiah 2 Kings 22.18 19. The Lord may well suppose that his people will not hearken unto him but give a deaf ear to his command to walk in his statutes to keep his Commandements and do them which is the precept here to be heard and obeyed ver 3. If we shall consider the Lords experience of mans perverse reasonings touching the grace and mercy of God the delay of his judgements against impenitent sinners hope of impunity delight in the pleasures of sin the great gain hoped for by continuance in sin and a thousand such whereby the man frustrates Gods counsel and hardens his own heart against the Commandement of God to his own destruction Hence it followes that the Lord hath his speaking power and his voice and that he puts forth his voice and would have it heard and obeyed by his people This is necessary as Plato himself could say because the will of God cannot be known unto men unless God by his Oracle reveal it Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the voice we know the thoughts and will which otherwise are hidden in the soul This minde and will God reveals either immediately by his own in-speaking or by means of those who are his Truchmen and Interpreters which comes all to one purpose For the inward in-speaking is Gods Oracle and they who speak ought to speak as the Oracles of God 1 Pet. 4.11 And in this sense it is true he who heareth you heareth me The Lord leaves it to the power will and choise of his people whether they will hearken or not whether they will obey or not obey So the holy Ghost saith Hebr. 3. To day if ye will
he apprehends God to be that will not for his cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will make any account at all of his life but will hazard it and all he had and is to serve his God Bravely resolved Noble Israelites But would we indeed serve the Lord of Hosts be of his Militia enter and list our selves in his Matricula his Military Roll as his Souldiers 1. All his Souldiers must be Males in regard of dignity strength and courage Pharaoh reason'd right though to a wicked purpose Exod. 1.9 10.16.22 The sons of Israel are mightier then we Come on let us deal wisely with them lest they multiply and it come to pass that there falleth out any war and they joyn also unto our enemies and fight against us and so get them out of the Land Therefore lay servile works upon them enfeeble and abase their spirits and bring them low As for their off-spring kill all the male children and save the female alive Thus Pharaoh reasoned and that rightly for the males of Israel are they who most annoy the spiritual Egypt and are most fit to expel the spiritual Canaanites Yet is this no prejudice unto no exemption of the female sex from the spiritual warfare But as there have been Virago's Man-like women famous for their Martial exploits their stout and masculine valour as Semiramis Tomyris the whole Nation of the Amazons beside many other so there have been are and must be of the same sex women as valiant and able to wage the Lords wars Ye read of such Exod. 38.8 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waged war at the door of the Tabernacle how so they did I have shewed elsewhere and the like examples ye have 1 Sam. 2.22 For there is the spiritual and masculine part of the inward man in all faithful and holy women even strength and vigour of minde and life Such was in Sarah Hebr. 11.11 and in all the genuine daughters of Sarah who are not afraid of any amazement 1 Pet. 3. So that the natural difference of Sex makes no spiritual difference in Christ the Leader and Captain of salvation in whom there is neither male nor female Gal. 3.28 But as the Christian fortitude is here signified by the masculine Sex Christs Souldiers must be males so likewise by their age 2. The Lords warriours must be twenty years old This age imports the strength of the yong man The Lord requires this age in a Souldier who is to fight against the inward and spiritual enemies For what is here implied by this number twenty what else but the Law of God doubled in their number The Ten Commandements in the letter only Deut. 4.13 they are proper to the childe and one as yet under age So the Law is weak by reason of the weakness of the flesh Rom. 8.3 This weak Law came from Mount Sinai but the Law is also spiritual Rom. 7.14 and that comes from Mount Sion Hebr. 12.22 Even the Ten words which the Lord gave out of the midst of the fire Deut. 10.4 the fiery Law Deut. 33.2 or rather as in the Hebrew the fire of the Law that is the Spirit of the Law which is as fire Matth. 3.11 Even the Law of the Spirit of life which is in Christ Jesus our Lord Rom. 8.2 This is not written in Tables of stone 1 John 2. Ver. 13 14 the hard heart will not yet receive impression but in the fleshy Tables of the heart 2 Cor. 3.3 This Law bring life and strength and power with it For as the man is so is his strength Judg. 8.21 I write to you yong men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye have overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one the Devil 1 John 2.13 and again ver 14. I have written to you yong men that ye are strong and the word of God abideth in you even the Law of the Spirit of life which is in Christ Jesus our Lord Rom. 8.2 and ye have overcome the wicked one It is not the literal law the Ten words in the letter only but the spiritual law written in the heart which having brought us to Christ makes us powerfull and valiant in him This was figured by Abner who brought about all Israel to David 2 Sam. 3.12 And what is David but as anciently etymologized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manu fortis the strong and able of his hands and a notable type of Christ the strong one born in Bethlehem as Christ also was that is not only the house of bread but also the house of war And the Lord had said of David By the hand of my servant David I will save my people Israel out of the hand of the Philistines and out of the hand of all their enemies 2 Sam. 3.18 But David hath another Etymologie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus the Beloved one a figure of the love it self which is strong as death Cant. 8.6 Unto this David Abner comes Abner what 's he but the light of the father that is the fathers law Psal 40.8 Prov. 6.23 which brings us to Christ And he comes with twenty men 2 Sam. 3.20 the Commandements in the Letter and in the Spirit 3. There is no discharge from the spiritual warfare every one who is listed in the Army of Israel must be twenty years old and upward or above So old he must be but not only so old but above How much above The Scripture no where limits no where sets any period or end to the Christian souldiers duty and service But more of this anon 4. The Lords Souldier must come out of Egypt Otherwise how can he be said to be redeemed out of Egypt How can he obtain any benefit of his redemption A price indeed is paid for redemption but it profits not them who continue in their slavery but those who come forth of it and serve their Redeemer in his wars For being redeemed out of the hands of our enemies we ought to serve him without fear in holiness and righteousness before him all the dayes of our life Luke 1.74 75. For what is it to Come what else but to believe so one explains the other John 6.35 Howbeit this belief is not that Christ hath come out of Egypt for us not that we should believe this and still continue in Egypt The people believed the Lord and his servant Moses Exod. 14.31 but the people themselves came out of Egypt and so must we To believe is expressed by coming and to be coming is to be yielding pliable and obedient 5. Here is a great difference between the outward and inward souldiery Old age as of sixty years exempts men from going to war and some of the Jews have so limited the time but without warrant of Scripture For hereby was figured the Christian warfare from which no man can be discharged no man can be relieved Paul the aged was also a servant and souldier of Jesus Christ Nor can
to 1 Cor. 16.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all your things be done in charity What ever the true house of Jacob doth that Hobab the love of God and man must be the doer of it otherwise they are not Israel indeed And therefore the Prophet Micha speaks of a false Israelites who devise iniquity and work evil upon their beds when the morning is light they practice it because it is in the power of their hand And they covet fields and take them by violence and houses and take them away So they oppress or defraud a man and his house even a man and his heritage Whereupon the Lord threatens an heavie judgement against Israel falsely so called Micha 2.1.6 and then adds an Epiphonema O thou that art named the house of Jacob is the Spirit of the Lord shortned Are these his doings Is the Lords hand shortned that he cannot save you from doing these things Esay 59.1 Are these his doings whose spirit ye pretend Are these things done in charity And these are the Assistants of Moses and Aaron in the numbering visiting and mustering the Armies of Israel Whence it s strongly intimated what manner of people the souldiers of Jesus Christ ought to be even such as Moses and Aaron and their Assistants were or such as their well-boding names imply and hold them forth to have been For since similitude and likeness is one main ground of love how could these choose or approve of such for the Lords Souldiers who were not in some good measure like vnto themselves Yea what wise and devout Souldier will not endeavour by such ensignes of true valour to render himself approveable It is part of the fatherly advise which S. Paul now a Veteran and an old Souldier gives to his son Timothy endure thou hardness as a good Souldier of Jesus Christ No man that warreth intangleth himself in the affairs of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2.3 4. The business of Moses Aaron and their assistants was numbering mustering the Israelites The people of Israel were thrice mustered 1. In the first year after their eating the Paskal Lamb their coming out of Egypt when they were to pay every one half a Shekel for the Ransom of his soul Exod. 30.11 12. which figured our Redemption by Christ For we are not redeemed with corruptible things as silver and gold from our vain conversation received by tradition from our Fathers but by the pretious blood of Christ as of a Lamb without blemish and without spot And every one is to pay his half shekel whereby some understand Faith which yet is of no value without holiness of life and the Redemption is from the vain conversation And therefore the Apostle speaking of our Redemption through Christ exhorts us to be holy as God is holy 1 Pet. 1.15 because it is written Be ye holy for I am holy ver 16. This holiness is in part at the first when men are newly come out of Egypt as an half shekel being the holiness of obedient children ver 14. and not purified according to the purification of the Sanctuary 2 Chron. 29.18 19 20. Howbeit having kept the Passover by faith and by faith and hope passed thorow the red Sea Hebr. 11.28 29. they continue sincere in the good will figured by the unleavened bread 1 Cor. 5.8 until a greater power come that they may cleanse themselves from all filthinesse of flesh and spirit and perfect holiness in the fear of God 2 Cor. 7.1 That filthiness of flesh and that of the spirit are the two sorts of enemies against which the Israel of God is to be numbred mustered set in rank and file And the mustering in this Chapter is against the former enemies 1 Pet. 2.11 And that which we read Chap. 26. is against the later Of both the Apostle speaks Ephes 6.12 When these enemies are subdued we take possession of the eternal inheritance And therefore being mustered the third time unto these saith the Lord shall the land be divided for an inheritance Numb 26.53 According to which in that excellent hymn called Te Deum laudamus prayer is made for the Church in these words Make them to be numbred with thy Saints in glory everlasting Wherein some have thought numerari to be numbred should be read munerari to be rewarded But according to the sense given both will amount unto the same things O ye true Israelites ye who are of the Church Militant ye Males of masculine valour and prowess ye yong men who overcome the wicked one 1 John 2.13 14. Ye are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choise yong men chosen men of Gods Israel such as are so often mentioned in the Old and New Testament strong and able to wage the spiritual warfare fight the good fight of faith Adde unto or in your faith vertue 2 Pet. 1.5 O ye Veterans ye old souldiers of Jesus Christ who have known him from the beginning There is no limitation no stint of time for continuance in your service from twenty years old and upward or above how much above is not defined Your old age is no diminution to your strength and courage Remember what Caleb saith to Jehoshuah Chap. 14.10 11. I am this day fourscore and five years old As yet I am as strong this day as I was in the day that Moses sent me as my strength was then even so is my strength now for war to go out and to come in Caleb hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canis as being one of the Lords Dogs Psal 68.23 figuring out good will to his Lord and his righteousness as ye may read in that good old book under a new title the Treasure of the soul to the shame of those who jeer that excellent book of Tobit because mention is there made of his Dog These men know not the mysteries of God by which character the ungodly are described Wisd 2.22 Such Calebs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum Cor according to the heart of God These wait upon the Lord and renew their strength Esay 40.31 as trees of righteousness Esay 61.3 for as the dayes of a tree are the dayes of Gods people Esay 65.22 which bring forth more fruit in their age Let us do so brave souldiers Let us fight the good fight of faith let us be faithful unto the death of all and every sin and the Lord of hosts will give us the Crown of life as he hath given it unto that old souldier S. Paul I have fought a good fight saith he I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me only but to them also who love his appearing 2 Tim. 4.7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye brave and valiant souldiers quit
like which our Translators render only by as Haggai 1.1 and often elsewhere Thus he hath in all ages raised up his Priests and Prophets without the authority yea against the authority of men Amos 3.8 Acts 4.20 2 Pet. 1.21 For certainly it is unreasonable and most presumptuous to confine the Spirit of God unto certain Theses Articles confessions and opinions of mens making which yet seems so much the more daring and indeed provoking of the only wise God in that they cannot say that their dictates proceed from an infallible spirit yet would they limit and bound the infallible Spirit of the God of truth by their presumptuous humane spirit which as they themselves confess is fallible and subject unto errour This where-ever it appears it s the spirit of Antichrist according to which the Scribes and Pharisees boldly examined our Lord himself By what authority doest thou these things and who gave thee this authority And as they dealt with our Lord himself so likewise with his Apostles as it is evident in their Acts often And after the same manner the wisdom of the flesh hath alwayes advanced it self over the wisdom of God So true is that which our Lord tells us If they have persecuted me they will also persecute you if they have kept any saying they will keep yours also Which yet seems the more strange that the same men who have heretofore judged it most unjust so to have their hands bound their mouthes stopt that they might not exercise their gifts their own complaint and phrase the same men or of the same spirit are the most zealous persecutors of others and that upon the very same grounds whereby they justifie the least warrantable proceedings of those heretofore in authority which formerly they most condemned pudet haec pudeatve opprobria vobis Et dici potuisse non potuisse refelli Be we exhorted who ever are made Priests unto God that we become like unto the great high Priest who fills our hand and makes us Priests unto his Father He is styled by the Apostle a merciful and faithful high Priest Hebr. 2.17 As for Mercy it is 1. The common Character of all who feat God Psal 112.4 2. It is his command whose Priests we are Zach. 7.9 3. He gives example in himself Luke 6.36 and 15.20 Exod. 20.6 4. As this mercy is not without example so not without reward Prov. 14.21 He who hath mercy on the poor Prov. 14. Ver. 21. happy is he Or rather O the blessedness of him who hath mercy on the poor Blessed are the merciful for they shall obtain mercy 5. It is more acceptable unto the Lord then Sacrifie Matth. 9.12 and 12.27 It s the primary will of God whereas the other is the secondary less principal and good only in order to the first 2. As the great high Priest is merciful unto men so is he faithful unto God in things belonging unto God The Father hath given all things into his hand John 3.35 And he was faithful unto him who appointed him Hebr. 3.2 which was necessary in regard of the covenant between the Father and the Son Psalm 40.6 7 8. which the Apostle applies Hebr. 10.5 9. And as the great high Priest was faithful so ought we to be in things belonging to God in our Priests office We have many kindes of Oblations to offer unto our God which the great high Priest hath put into our hand Every Priest must have somewhat to offer And I fear we have many of us too much to offer Have we offered up our free-will offering Rom. 12.1 Our trespass-offering Psal 51. Our daily whole burnt offering Psal 44.22 The Wiseman tels us of many Oblations Ecclus 35.1 c. These are the most acceptable Sacrifices when the Priest offers not alienam carnem at suam mactat voluntatem not the flesh of beasts but his own will For the inward offerings are most pleasing unto our God who is a spirit when we mortifie kill and crucifie our corrupt affections and lusts which are contrary to the law and will of God So that he who keeps the Law offers Sacrifices enough saith the Wise man Ecclus 35. Such are all acts conformable to the will of God all acts of obedience to the law of God which the high Priest hath put into our hand and power and enabled us to do Rom. 8.3 Phil. 4.13 It is the saying of an holy Father Verum sacrificium est omne bonum opus quod agitur ut sanctâ societate Deo inhaereamus c. A true Sacrifice is every good work which is performed that with holy fellowship we may cleave unto God And doubtless it is the will of God and which was at first intended by him that such a Priesthood should be the common office of all his faithful and obedient people And therefore upon condition of obedience the Lord makes promise to all Israel that they shall be unto him a kingdom of Priests Exod. 19.6 And this promise no doubt had been fulfilled had they continued in their obedience But when they fell by idolatry Exod. 32. upon occasion hereof God made choise of the Tribe of Levi who according to their name clave intirely to the Lord when all the other Tribes revolted Yea and upon the disobedience of Levi the Lord saith he will have no pleasure in them nor will receive an offering at their hand Mal. 1.10 but that his Name shall be great among the Gentiles ver 11. And Chap. 2. Because the Priests corrupted the covenant of Levi and they made the people stumble at the law which hath been and is the great sin of the present Priesthood therefore hath the Lord rendred them contemptible and base before all the people where their crime is again repeated ver 8 9. Hence also it is that the Lord threatneth that he will cut off the name of the Chemarim with the Priests Zeph. 1.4 Therefore the promise of the Priesthood is enlarged even to all the penitent believers and obedient ones and is said to be fulfilled 1 Pet. 2.9 Revel 1.6 O that the same Priests office were fulfilled by us into whose hand and power the Lord puts such spiritual sacrifices as shall be accepted of God through Jesus Christ the great high Priest By him therefore let us offer up the sacrifice of praise to God continually that is Hebr. 13. Ver. 15 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of lips confessing to his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But forget not doing good and communicating for with such sacrifices God is well pleased SERMON IX MYSTAGOGUS The Dispenser of Divine Mysteries Numbers 4. ver 19 20. When they approach unto the most holy things Aaron and his sons shall go in and appoint them every one to his service and to his burden But they shall not go in to see when the holy things are covered lest they dye THese words contain part of the Cohathites service which is positively and negatively set
down 1. Positively They may approach unto the most holy things every one to receive and bear his burden 2. Negatively They shall not go in to see when the holy things are covered lest they dye In the words are contained these divine sentences 1. The Cohathites may approach to the most holy things 2. Aaron and his sons shall appoint every one to his service and to his burden 3. The Cohathites shall not go in to see when the holy things are covered lest they dye 1. The Cohathites may approach unto the most holy things What is here rendred the most holy things is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctitas Sanctitatum the Holiness of Holinesses which although it be an expression proper to the Hebrew tongue whereby the Superlative degree is to be understood yet is there more then a Grammatical consideration meant in these words as I shall shew when we have enquired and found what these most holy things are By the most holy things its plain from the former part of the Chapter we are to understand the Ark the Shew-bread the Candlestick the golden Altar and brazen Altar with the instruments and utensels belonging unto all these Which are not to be considered only in themselves but as they refer us to things far better then themselves whereof they were only types and examples and therefore Moses had a charge to make all things according to the patern shewed him in the Mount Exod. 25.40 which he exactly performed Chap. 39.42 43. The Apostle took notice of this Hebr. 8.5 and 9.23 He cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paterns of things in the heavens And those things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly things These heavenly things signified by these paterns particularly to relate and explain would spend too much time and the Spirit of God contents it self with the general name of beavenly things The Ark by the Philistines is called 1. God himself 1 Sam. 4.6 7. 2. By the Wife of Phinees its called Glory that is the Son of God the brightness of Gods glory Hebr. 1.3 The glory of his people Israel Luke 2.32 By the Psalmist it s called the strength of God Psal 78.61 In the Preface of that Psalm he saith he will open his mouth in a Parable and utter dark sayings So that what he delivers in that Psalm are not only Stories but Mysteries The golden Altar signifies the Spirit of grace and supplications Zach. 12.10 teaching us and helping us to offer incense that is to pray unto the Father Psal 141.2 Rom. 8.26 The Shew-bread or the bread of faces so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which the LXX call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports unto us the presence of God with his people and his people with him The Candlestick holding forth the Word and light of life which is performed by the Church Phil. 2.16 which is therefore called a Candlestick as particular Churches are called Revel 1.20 The brazen Altar signified the spirit of patience whereby we mortifie the deeds of the body Rom. 8.13 Christ himself is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holiness of holinesses Dan. 9.24 Both because he is most holy in himself formaliter and because effectivè he makes others holy 1. In himself the Demoniac spake truly of him when he called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy One of God For so Luke 1.35 the Angel had said unto the blessed Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That holy thing which shall be born of thee shall be called the Son of God For the Lord Christ was known by this Title of honour Gods holy One Psal 16.10 Acts 2.27 Thou wilt not suffer thine holy One or merciful One to see corruption Thus Deut. 33.8 Esay 49.7 Hos 11.9 Acts 3.14 1 John 2.20 beside many other places 2. Effectivè effectively also he is The holy One as he who sanctifies and justifies the people of God so Hebr. 2.11 He is called Gods holy one Psal 16.10 And accordingly the word is rendred by S. Peter Acts 2.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum tuum Psal 16. Ver. 10. Acts 2. Ver. 27. thine holy or merciful one in the singular number yet is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plural thine holy or merciful ones which secretly intimateth unto us what S. Paul saith to the believing and obedient souls Rom. 8.11 that if the spirit of him who raised up Jesus from the dead dwell in you he who raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you and many other places import the same conformity unto our Lords death and resurrection as 1 Cor. 6.14 2 Cor. 4.14 Ephes 2.6 Col. 2.12 We have heard what these holy things are Come we now to inquire who are they who may approach unto the most holy things Who but the Kohathites the sons of Kohath Kohath or Kehath hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies Obtusio obstupefactio stupidity and dulness according to Eccles 10.10 If the Iron be blunt and he do not whet the edge then must he put to more strength Metaphorically it imports that stupidity and dâ—lness that 's opposite unto acuteness and sharpness of wit Such dulness was supposed in the Kohathites because though they might approach unto the holiness of holinesses yet they might not touch them nakedly and without interposition of divers coverings Ver. 15. as I shall shew anon Whence note that 1. The God of glory his strength and power his Christ his Spirit his divine presence his light of life his spirit of patience these all these and infinitely more are here called the holiness of holinesses as being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I may so speak the essential holiness the Primum exemplare the subsistence the Idea of all what ever can be called holy 2. These holy things make all other things holy which they touch Thus the Altar sanctifieth the gift Matth. 23.19 The flesh of the sin-offering sanctisiâ—th him who toucheth it Levit. 6.27 And the true holiness imparts the likeness of it self unto whosoever worthily receives it He who receives the chastening of the Father receives also the holiness of the Father Hebr. 12.10 And so many as receive the Son the holy one of God receive also power to be sons of God John 1.12 And he who receives the spirit of holiness receives holiness also 3. That which is made holy is not such by imagination estimation imputation account or opinion only but by real and true participation of holiness The essential holiness imparts and communicates of its holiness unto it and makes it holy According to which he who is wise is so by wisdom imparted to him which is really and truly in him he who is righteous is such by righteousness which is truly and really communicated unto him and indeed in him And the like reason there is of all and every grace communicated unto us by the God
of all grace Accordingly the Apostle faith that God the Father makes his children partakers of his holiness Hebr. 12.10 and renders them holy as he is holy All this is necessarily to be understood when we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of holinesses that essential holinesse is it which makes all these persons and things holy which are truly such Which understanding of this phrase is quite lost if it be rendred only most holy And therefore Pagnin renders the words Sanctitas sanctitatum Holiness of holinesses The Tigurin Bible Sanctum Sanctorum holy of holies To the same purpose Tremellius Munster and Vatablus 2. Aaron and his sons must appoint every one to his service and to his burden The whole burden of the Tabernacle when the Camp removed lay upon the Kohathites the Gersonites and the Merarites as appears at large in this fourth Chapter of Numbers The service and burden mentioned in these words before us concerned the Kohathites And this is reasonable according to the prudence and equity of the high Priest who apportions unto every one his burden according to his strength to bear it That one be not eased and another burdened but that there be an equality That there be no confusion but that every one may know his own business That there be no intrusion of one upon anothers work Whence it appears 1. The Levitical office is a laborious office a service a burden He who desires the office of a Bishop desires a good work 1 Tim. 3.1 Docet Apostolus quid sit Episcopatus nomen scilicet esse operis non bonoris The Apostle saith S. Augustine teacheth what Episcopacy is viz. the name of a work not of an honour 2. One man must not bear two mens burdens there is no equality no equity in that 3. Hence it appears that there were orders and degrees of Ministers in the Old Testament some imposing others bearing burdens imposed on them And because the Law was Gravida Evangelio big with the Gospel there must be degrees and orders also of Ministers under the Gospel and these not inferiour unto those under the Law both of them representing the degrees and orders among the Angels We read of three sorts of Ministers distinct in degree from one another 1. There were inferiour Elders or Ministers to whom Timothy and Titus gave power to ordain set up reprove restrain c. These were as ministeriall Levites of the lowest order 2. There were superintendents or Bishops such as Timothy himself was at Ephesus and Titus in Crete These answer to the Priests in the Old Testament and to the Angels called principalities and powers 3. There were higher then these superintendent Bishops who had power to ordain and setup the Bishops of the second order And such were the Apostles themselves For an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expresly attributed to the Apostles 1 Ton. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man desire a Bishoprick and Acts 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 his Bishoprick was spoken of Judas fallen from his Apostleship let another take his Bishoprick In this sense S. Paul called Peter James and John who were of highest reputation Pillars Gal. 1.9 So that the name of Ecclesiastical Hieâ—archy is both venerable for antiquity and wants not its basis and foundation in the heavenly Hierarchy I speak not of persons who may nay who have sometimes unworthily intruded themselves and have been by men by undue meant advanced thereunto and have arrogated honours to themselves I speak of the degrees and orders themselves found both in the Old and New Testament Those orders themselves may be piously retained and maintained if the persons admitted thereunto be called of God and worthy of such honour 1 Cor. 12.28 â—phos 4.11 12. we read of divers orders Whereof the first three Apostles Prophets and Evangelists are by some godly and judicious Divines made all one or such as may be found in one and the same person For whosoever is an Apostle or hath seen Jesus Christ in the spirit by which token S. Paul asserts and proves his Apostleship 1 Cor. 9.1 he must needs be a right Propher and a true Dâ—â—agelist The other two may be reduced to the other two subordinate sorts of Ministers Now where out Lord saith he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great or greater V.L. among you let him be your Minister Matth. 20.26 And he that will be greater or greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you Matth. 23.11 shall be your servant great greater and greatest therefore there are among Christian Ministers But he that is greater or greatest hath the greatest burden What a speech was that of S. Paul 2 Cor. 12.15 2 Cor. 12. Ver. 15. I teek not yours but you and I will gladly spend and be spent for your souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. They shall not go in to see when the holy things are covered lest they die The Kohathites might approach to the most holy things to receive every one their service and their burden as appears by the former words These words discover how far the Kohathites might go Not so far as to see when the holy things are covered no not upon pain of death lest they die But these things will better appear in the particular handling of the severals contained in gross in these words The Kohathites must not go in to see when the holy things are covered lest they die Wherein these divine truths are contained 1. The holy things are covered 2. The Kohathites must not go in to see the holy things when they are covered 3. They must not go in to see when the holy things are covered lest they die 1. The holy things are covered What are here called holy things are in the abstract with an emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiness and it is no other then what was called before holiness of holinesses This holiness is said to be covered The word here turn'd covered is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to be swallowed up devoured destroyed So Arias Montanus turns it here juxta obsorbere at the swallowing up And though it be often used in Scripture it s no where used to signifie covered except only in this place Howbeit I shall speak somewhat unto both senses 1. The holiness is swallowed 2. The holiness is covered 1. The holiness Some would understand hereby Rem sanctam some holy thing Others Res sanctas the holy things But why should not the Spirit of God express it self in its own sense The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiness But can holiness be devoured swallowed up or destroyed Can it not if it cannot what 's become of it There is a great deal of inquiry made what 's become of the Ark the golden Altar and the other paterns of the holy things whether the Romans carried them away among their other spoyls when they took Jerusalem But who inquires after the holy things themselves
the beatifical vision as at the death of Christ the vail of the Temple was rent in twain from the top to the bottom Matth. 27.51 so that the holy of holies appeard And when Christ who is our life shall appear then shall we also appear with him in glory Col. 3.4 Then shall all vailes be removed And the Spirit which searcheth all things even the hidden things of God shall teach us all things and lead us into all truth For which let us pray that God of our Lord Jesus Christ the Father of glory may give unto us the Spirit of wisdom revelation in the acknowledgement of him the eyes of your heart being enlightned to know what is the hope of his calling Ephes 1. ver 17 18 and what the riches of the glory of his inheritance in the Saints To him be glory and honour and thanksgiving now and for evermore Amen When a man or woman shall commit any sin that men commit or do a trespass against the Lord and that person be guilty Numb 5. Ver. 6 7. then they shall confess their sin that they have done and he shall recompense his trespass with the principal thereof and adde unto it the fifth part thereof and give it unto him against whom he hath trespassed But if the man have no kinsman to recompense the trespass unto let the trespass be recompensed unto the Lord even to the Priest Ye may perceive it was not without cause that I shewed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so often by our Translators turnd to number does not in the former Chapter of this book properly so signifie but to muster and view and visit the Lords army in order to their encamping and marching toward the land of Canaan For having so done in the four first Chapters in this Chapter the Lord gives order for the purging and cleansing of the Camp as from bodily pollution and so every Leper every one who hath an issue must be put out of the Camp and the pollution of the soul which is either ceremonial as whosoever is defiled by the dead as by touching or having communion with dead works ver 2. or moral and such is that in the words before us Wherein we have 1. A supposition of sin committed and guilt contracted by it When a man or woman shall commit any sin that men commit c. 2. An imposition of a penalty for his sin Or a direction how he should expiate his sin which is to be done by Confession and Restitution He shall recompense his trespass with the principal and addition of the filth part unto the person damnified But put case that the person who hath suffered damage yea and his Kinsman be dead what is in that case to be done Let the trespass be recompensed unto the Lord even the Priest The supposition I read thus word for word out of the Hebrew A man or woman if they commit of all the sins of man to trespass a trespas against the Lord then that soul shall be guilty Wherein are contained these divine sentences 1. It is possible that a man or woman may commit one or other of all the sins of man 2. That they may commit some sin of all the sins of man to trespass a trespass against the Lord. 3. The soul that so doth shall be guilty 1. A man or woman may commit some of all the sins of man So the Hebrew so the Chal. Par. and the LXX to a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Pagnin Si secerint ex omnibus peccatis hominis 1. A man or woman It is the observation of Abenezra and of divers out of him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which make up the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the Lord so long as man and woman husband and wife have in them the name of the Lord so that they fear God and love one another so long the Lord is with them and helps them but if they forget the Lord and hate one another that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is lost and there then remains only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire fire the fire of contention and debate between them such as often proceeds from jealousie as in the latter part of this fifth Chapter and the fire of Gods wrathful indignation upon them 2. What are all these sins of man or men there are divers kinds divers sorts of injuries a multitude of sins implyed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the sins of man or men such as men are wont to commit one against another Which we may reduce to two heads violence and deceit which is more properly understood by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which does not only signifie praevaricari praevaricationem to prevaricate and deal unfaithfully but to steal filch minm purloin cheat cousin circumvent go beyond a man over-reach him c. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to raise up or lift up as also the contrary to cast down which suits well with the nature of deceit and fraud For he who deceives another he either directly or indirectly raiseth up the party deceived to an hope and confidence in him who is now about to deceive him and having wound up his hope and expectation of some good he foully frustrates him and casts him into a mischief which he feared not So that in deceit there are commonly these two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprivating and frustrating of the thing we hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil a mischief a damage which we feared not The possibility of this is understood by the particle when or if It needs no proof when the acts themselves appear For that a thing is possible does not prove the thing to be A potentia ad actum non valet consequentia But if a thing be certainly it is possible to be Ab actu ad potentiam valet consequentia That it is possible to commit some or other of all the sins of men appears by the manifold examples Rom. 1.28 32. And such as S. Paul prophesied of 2 Tim. 3.1 5. And would God that the examples of these sins did not so abound among us to prove the possibility Let us inquire into the reason of this why men are so fraududulent and deceitful so violent and mischievous one to another so full of cheating theft and rapine Truly we must refer the reason of this to the principles of Atheism Ephes 2.12 without God in the world or which is next unto it Epicureism excluding divine providence from this lower world Ezech. 8.8 and 9.9 when they think that the Lord hath forsaken the earth Or which is near to that Saduceism denying rewards and punishments after a well or ill lead life
For si bonus est insons contrarias malus est sons Auson So that Sons is an evil man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellious against God and man Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odious hateful to God and man and to himself also If we consider the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here to be guilty which from its affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an horror and abominatiou as from blasting and as it were a lovely and desolate estate such as needs must the guilty mans be who is broken off from the society with God and man So that to be so guilty to be in fear and horrour after committing some of all the sins of man to trespass a trespass against the Lord to be so guilty its a duty an obligation that lies upon the sinner as in the day of expiations the people are commanded to afflict their souls Levit. 16.29 under penalty of being cut off Levit. 23.29 And such a duty it is as the Lord expects Hos 5.15 I will go and return to my place until they acknowledge their offence Hos 5. Ve 15. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they be guilty Dones deficiant as Pagnin turns the word until they fail faint and quail in their courage till fear and horrour overtake them and so the words following sound Until they be guilty and seek my face in their affliction or strait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them they will seek me early Such a desolate state sin committed against God and man the sinner through mercy is disposed unto Lam. 3.28 29 30. He sits alone and keeps silence because he hath born the yoke upon him He putteth his mouth in the dust if so be there may be hope He giveth his cheek to him that smiteth him he is filled with reproach Such an abased condition the Lord requires toward repentance remission of sin and expiation of it 2 Chron. 7.14 It my people upon whom my Name is called shall humble themselves and pray and seek my face and turn from their evil wayes then will I hear from heaven c. If we consider this well what it is to be guilty and how it follows upon sin committed against God and man we cannot but wonder at an impudent and daring generation who have on their souls an heavie load of guilt yet beat it lightly at least with pretence of much innocency Spem vultu simulat premit alâ—o corde dolorem Confident in face but full sad in heart Nil conscire sibi nullâ pallescere culpâ Own 's no guilt to himself appall'd at no fault Yea with great boldness they intrude into the Congregation of Saints as if they were of their communion The Lord himself seems to marvel at the peoples impudence Jer. 7.8 9 10. Jer. 7. ver 8 9 10. Behold ye trust in lying words that cannot profit Will ye steal murder and commit adultery and swear falsly and come and stand before me in this house which is called by my Name and say we are delivered to do all those abominations as if they should say we come into the Temple to thank God for the success of our sins or to pray for help to do them or we are free'd or redeem'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit these abominations And truly its wonderful that the just God shewes not some notable example upon such hypocrites He hath so done as appears by what the Wiseman speaks Ecclus 1.29 30. Be not an hypocrite in the sight of men and take good heed to what thou speakest Exalt not thy self lest thou fall and bring dishonour upon thy soul and so God discover thy secrets and cast thee down in the midst of the Congregation because thou camest not in truth to the fear of the Lord but thy heart is full of deceit Hence it followes that the man hath in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judicatory a Tribunal where he judges or may judge himself 1 Cor. 11. Judge your selves c. accuse or condemn himself Rom. 2. According to which a man is said to be worsted in his cause 1 Cor. 6.7 This is utterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. ver 7. a fault among you that ye go to law one with another it is a worsting as when a man does causa cadere lose his suit According to which a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-judged and condemned Tit. 3.11 according to which a man being self-judged self-worsted self-condemned he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormentor yea too often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-executioner Take notice hence how partial men are unto themselves they will not own their own guilt Achan took Josh 7. And Micha took Judg. 17.2 Neither of them stole And the Civil Law calls stoln goods Res amotae things put out of their place The figures Euphemismus and Charientismus whereby graceful names are put upon dishonest and soul actions are of notable uss in these evil dayes Which may discover the egregious folly of many vain men who go about to silence the clamour of their guilty conscience with a noyse of Musitians Alas to what purpose are the Minstrels when the Damsel is dead Matth. 9.23 Or who put themselves into merry company of some Buffoons who may jeast away their sorrow Or else they get them among their associates and carnal friends perhaps as deep in guilt as themselves and there they hope to drive away their guilt with a Club or play it away at Cards or Dice Or else they get into the countrey and hope to run away from their pursuing guilt But evil hunts the wicked man to overthrow him Psal 140.11 haeret lateri lethalis arundo Alas These and such shifts as these are but like the skinning over of a festred wound It will break out again And when men have used all their arts and policies to hide themselves from their guilt their sin will at length finde them out Mystice We read Verse 5. that the Lord spake unto Moses This form of words so often iterated are not vainly to be neglected like Homers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to be understood onely according to the dulness and incapableness of the hearer but according to the Majesty of him who so speaks For the Lord Jesus tels us that God is a Spirit John 4.24 And the Apostle The Lord is a Spirit 2 Cor. 3.17 And therefore what he speaks must be spiritually understood Yea it is not only spiritual but even Spirit it self The Lord Jesus John 6. when he had in mystical words delivered at large the secret of his body and blood some who were fleshly minded said How can this man give us his flesh to eat My words saith our Lord are spirit and they are life And whereas the words before us are a part of the Moral Law and belong to the eighth Commandement Thou shalt
consecration of holy persons unto God although they abstained not exactly from those things Thus the Rechabites who abstained from Wine Jer. 35. are accounted Nazarites by Suidas whether they abstained from the other two it appears not Nor could Samson exactly observe that prohibition not to come at a dead body when he made so many slaughters among the Philistines heaps upon heaps So that in a large sense we may say of all devout persons who renounce the world and the lusts thereof and wholly devote and consecrate themselves unto God that they are spiritual Nazarites Such an one was Jeremy and John Baptist and Joseph who long before them both and before the institution of the ceremonial separation was called a Nazarite as I have shewen on Gen. 49. v. 26. And if we consider well the Christians vow in Baptism To forsake the Devil and all his works the vain pomps and glory of the world with all covetous desires of the same the carnal desires of the flesh so as not to follow or be lead by them he who performs this vow and every Christian soul is obliged so to do he may well be accounted a spiritual Nazarite 2. What we turn to separate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposes and implyes adjoyning For the separation is properly from something And therefore he who is here said to separate himself unto the Lord he ver 8. is said to be holy unto the Lord. And so the Nazarite is understood to separate himself from those three things before mentioned and to dedicate and apply himself unto the Lord. For 1. Eccles 10. v. 19. Whereas Wine is a figure of earthly delight and joy as being that which rejoyceth the life or the living saith Solomon Eccles 10.19 The will of the Lord is that all the joy and delight of our souls should not run out unto any of the creatures but should be wholly centred in his love which is better then Wine Cant. 1.2 2. And whereas much pride and vanity is discovered in shaving and crisping and curling and triming and powdring the hair the chaste and modest Spouse of Christ hath power and glory on her head and thereby professeth her subjection to her Lord and Husband 1 Cor. 11.10 15. 3. And because our natural affections loves desires are carried forth to our relations as our Parents Fathers and Mothers or Brethren and Sisters the Lord will that these affections be all called home and placed and fixed on himself There is great reason that the Nazarite be separated and holy unto the Lord because he is holy So he declares himself Lev. 11. And so the Seraphim proclaim him Esay 6.3 Holy holy holy Lord God of hosts Esay 6. v. 3. The fulness of the earth is his glory So it is in Hebrew Accordingly the four living creatures Revel 4.8 which our Translators call Beasts Revel 4. v. 8. whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used is well known to be common to men and Beasts and one of them had the face as of a man They have no rest day and night saying Holy holy holy Lord God Almighty which was and is and is to come And it is the end of the pure religion and undefiled to render us like unto our God as he requires Levit. 11.44 1 Pet. 1.15 16. Like unto Jesus Christ Hebr. 7.26 who was holy harmless undefiled separate from sinners Observe from hence the wonderful exactness and strictness of the true Nazarite That 's implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Mirificabit He wonderfully separates himself unto the Lord from all pollutions of the creatures He is a man to be wondred at by the dissolute world who think it strange that he rusheth not with them into the same confusion of luxury 1 Pet. 4.4 The Pharisees sect was of all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most strict 1 Pet. 4. v. 4. There were three sects of the Jewes when our Lord appeared in the flesh as also before the Saducees the Esseni or Assideans and the Pharisees The sect of the Nazarens so the Christians were called Acts 24.5 that was more exact more strict then that of the Pharisees and so far beyond all the rest Our Lord Jesus the Author and subject of the Christian rule he assures his Disciples that except their righteousness exceed the righteousness of the Scribes and Pharisees they shall by no means enter into the kingdom of heaven Matth. 5.20 And his Apostle tels us that whosoever names the Name of our Lord Jesus Christ must depart from iniquity 2 Tim. 2.10 This may justly reprove too many pretending Christians who separate themselves but neither to the Lord nor from their sin but separate themselves one from another and that under pretence of purity The Wiseman tels us of such a generation pure in their own eyes yet are not cleansed from their own dung Prov. 30.12 Prov. 30. v. 12. And the Prophet brings them in saying Stand by thy self come not neer to me for I am holier than thou Esay 65.5 Alas what benefit is it unto us that we are separated from unrighteous men while we are one with unrighteousness that we are divided from idolaters when we yet are joyned unto idols Hos 4.17 even those in our own hearts Ezech. 4. Of such as these S. Jude speaks ver 19. That though they were most lewd and wicked persons these are they saith he who separate themselves sensual not having the Spirit Separate unto Wine and strong drink Counter-Nazarites Of such as these the Lord saith that he will separate them unto evil Deut. 29.21 2. The Nazarite must not come at a dead Body What is here turnd a dead body is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies indeed properly a dead soul So much the Translators themselves confess where they put a man or body in the text they say in the margent that in the Hebrew it is soul Thus Exod. 12.16 that which every man must eat marg soul Levit. 4.27 If any man of the common people sin through ignorance marg any soul And 11.43 ye shall not make your selves abominable by any creeping thing marg your souls Numb 19.11 He that toucheth any dead body of a man the words we have here in consideration are a dead soul And in many other places 2. The Nazarite must not come at a dead body What Not at a dead body That 's an hard saying How then shall we bury our dead which hath been and is held a good work by all but Cynical men This consideration will force us upon a spiritual sense and make us understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies the soul To come at a dead soul is here in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non veniet he shall not come Hierom turns it well non ingredietur he shall not enter into or come into And so our Translators render the word Numb 27.17 to come in as often elsewhere Object But if
being the age of full strength they entred upon the second part of their warfare wherein they continued twenty years viz. until the fiftieth year of their age when the bodily strength of a man begins to fail him And the reason is evident Nature now weary requires ease and rest The souls of the Levites as well as others dwell in houses of clay Job 4.19 weak and brittle And although the soul in her other house her astral body be strong vigorous and able for action yet while it acts in and by an elementary body which daily moulders away in that case though the spirit be willing yet the flesh is weak Though there may be actûs eliciti actions drawn forth of the soul Yea and imperati actions commanded also by it yet they must needs be weakly performed when the keepers of the house tremble and the strong men bow themselves and the grinders fail because they grinde little and they that look out of the windowes be darkned c. Eccles 12.3 Whence we learn 1. That the Lord requires our full strength to be wholly spent in warring the warfare of his service The full strength of a man begins about the thirtieth year of his age At that age Joseph began to serve the Lord in the kingdom of Egypt Gen. 41.46 and David in the kingdom over Israel began his reign and the service of God and his generation at the same age 2 Sam. 5.4 Acts 13.36 And at the same age the Lord Jesus being the truth of both these types he began to serve the Lord in his temporal dispensation Luke 3.23 2. The Lord requires all our time of strength to be imployed in the spiritual warfare even from the full strength at thirty years until the decay of it at fifty Nor will any one who serves the Lord out of love which is the highest and most acceptable service Exod. 20.6 Otherwise conceive but that all that time is utterly mis-spent and lost which is imployed in any other service since the Lord requires all our strength and all our time to be spent in his service of love Luke 10.37 There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough and more then enough of our time wasted in the service of sin how little soever of our time hath perished in it And here I meet with a Scripture which I beleeve is much mistaken 1 Peter 4.1 2 3 4. Forasmuch therefore as Christ hath suffered in the flesh arm your selves with the same minde because he who hath suffered in the flesh hath ceased from sin that he should live no longer the rest of his time in the flesh to the lusts of men but to the will of God The Apostle having propounded his general exhortation in the first words Arm your selves with the same minde according to the patern of Christs suffering in the flesh he explains what he means by suffering in the flesh viz. ceasing from sin which explication given he proceeds in his general exhortation interposing himself by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye or we no longer should live the rest of your or our lifetime to the lusts of men but to the will of God For that second verse is not to be knit to the exegesis or explication in the next preceding words but to the general exhortation in the first words And so to be read as if they were put in a Parenthesis by themselves What some might doubt that the words in our translation are in the singular number and third person That he no longer should live the rest of his time in the flesh c. I answer the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Infinitive and so may be rendred according to either number and any person But it suits best with the general exhortation propounded in the plural Ver. 1. and so followed ver 3 4. as Dr. Hammond hath judiciously observed But let us resume our business 3. It is not the will of the Lord that his souldiers should be alwayes warring that they should alwayes be fighting Surely men fight not but with hope of overcoming and an end there must be of their fighting because the Lord of hosts engageth us in this battle and he does nothing in vain Yea we read that the Prophets must comfort Jerusalem and tell her that her warfare is accomplished Esay 40.2 4. There is a time when the spiritual Levite is discharged from warring the warfare of the Lord a time when he shall return from the warfare of the service Among the many opposite times for many businesses the Wiseman tells us of a time for war and a time for peace Eccles 3.8 5. The proper time of returning ceasing and resting from the spiritual warfare is the time of the Spirit Where the Spirit of the Lord is there is liberty And this is the time hinted and figured in the text before us the age of fifty years Which if we render according to the Hebrew word for word they sound thus From a son of fifty years that is from a son born of the spirit figured by the number fifty For thus in type the Levites the Kohathites Gershonites and Merarites although for diverse reasons already shewen they began their service at different years of their age yet they all ended their service at fifty years of age as appears in them all Num. 4.15 And from fifty years of their age they must return from the warfare of the service More particularly as fourty years is the time of separation trial of faith obedience the time of sin punishment of sin humiliation and repentance and mortification of sin as I shall shortly shew if the Lord will So the number of fifty notes remission and pardon yea doing away of sin Whence it was that the 50 year was the year of Jubile the year of Release as it is called Levit. 25. It is very often in that Chapter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX remission of sins the time of giving the Law and giving the holy Spirit Acts 2.1 The time when they who have mortified their sins are born from the dead and become born of the Spirit Thus when David had now fought the Lords battles Solomon his son succeeded him a man of peace and rest 6. We may note from hence the Lords gracious dealing with those who labour in his service The Levites who had laboured twenty years in bearing burdens besides five years spent in preparation to their warfare had a time when they were milites emeriti as souldiers discharged from warring the warfare of the service when they must serve no more but minister with their brethren in the Tabernacle of the meeting to keep the charge and shall do no service Numb 8.25.26 And no doubt but some Analogie there is between the Levitical and Evangelical service in regard of time If they rested at fifty years the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indulgence of the Gospel may allow an Evangelical Levit some ease
if we suffer with him if we die with him we shall also arise with him and live with him and be glorified with him And as his countenance is as the Sun shineth in his strength Revel 1.16 So let them who love him be as the Sun when he goeth forth in his might Judges 5.31 And it came to pass as the Ark set forward that Moses said Numb 10. v. 35 36. Rise up O Lord and let thine enemies be scattered and let them that hate thee flee before thee And when it rested he said Return O Lord unto the many thousands of Israel The words contain the prayer of Moses when the Ark journeyed and rested When it journeyed that the Lord would arise and scatter his enemies when it rested that he would gather together and unite his people and take up his residence with them For both these later acts may be comprehended in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shall shew Two exceptions lie against the translation of this Paragraph 1. That no notice is taken of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is it rendred otherwise here nor in many other places then only before thee which is a decompounded word and signifies from before thy face I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face spoken of God notes his presence but withal according to the places of Scripture where we meet with it it imports either his grace and mercy or his wrath and hatred For as the face of a man naturally declares his will and affections Vultus index animi a mans countenance speaks his minde until that damnable art of seeming perverted the simplicity of nature so the face of the Lord discovers his good will and favour toward us or on the contrary his dis-favour hatred wrath Examples are obvious The Church prayes God be merciful unto us and blesse us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause his face to shine upon us Psal 67.1 But Psal 34.16 we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the Lord is against them who do evil And Levit. 17.10 The Lord saith I will set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my face against that soul and 20.3 and 26.17 beside many like places Where by the face of the Lord his wrath is to be understood Thus in the Scripture now in question which speaks according to our Translators thus let them that hate thee flee before thee here is an object of wrath and hatred propounded to the Lord and therefore the Spirit of God expresseth his face which imports his wrath and hatred against his and his peoples incorrigible enemies Let them who hate thee flee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before thine angry countenance The second exception lies against the last words Return O Lord unto the many thousands of Israel The Translators well knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with Myrias in the Greek viz. ten thousands and therefore they say in the margent Hebr. ten thousand thousands though therein they come not home to the Hebrew text which is in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten thousands thousands of Israel So that neither in the text nor margent they expresse the original May we conjecture what their reason might be It s probable that they thought there were not so many Myriads of Israelites and that this might be an hyperbolical speech of Moses But the Jewes have a tradition that three Millions of men came with Moses out of Egypt wandred in the Wilderness toward Canaan Which though it were true yet these might fall short of the number mentioned Nor ought this tradition to be imposed upon our faith What if we shall rather say that when the Israelites were numbred and mustered in the Plains of Moab and a Catalogue was then taken of the fighting men only of twenty years old and upward who were six hundred thousand and a thousand seven hundred and thirty Numb 26.51 It is not said how many more there were under that age to say nothing of the women All which its possible might amount to the number mentioned without hyperbole And this may be made yet the more probable if we lay hereunto what Moses saith Deut. 1.10 The Lord your God hath multiplyed you and behold you are this day as the Stars of heaven for multitude But why should we confine our thoughts unto an Israel according to the flesh since the Scripture tels us of an Israel of God Gal. 6.16 an Israel pure in heart Psal 73.1 An Israel without guil John 1. Are there not or may there not be in the Wilderness travelling toward Canaan according to the Jews tradition more then three Millions of such souls If so what need is there that we should make that an hyperbole which being duly examined and that by those who restrain not religion and religious persons to their own chosen way of worshipping God and those who dwell in their street may be found even in the letter an undeniable truth Mysticè The words before us are to be understood as directed unto Christ who as I have shewen in Numb 4.19 20. is signified by the Ark of God called the Ark of Gods strength Psal 132.8 where we have a like prayer to that before us Arise O Lord to thy Rest thou and the Ark of strength But the Psalmist begins Ps 68. with the words of this prayer Let God arise let his enemies be scattered Psal 68. v. 41. let them also that hate him flee before him Where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face his wrathful face which hath a suitable effect in the next words As smoke is driven away so shalt thou drive them away As Wax melteth before the fire so let the wicked perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wrathful face of God And ye read the like twice v. 8. But the ancient Fathers S. Austin Hilary Hierom Euthymius and after them the later Expositors understand the Psalm of Christ and his Church and aver that there are contain'd in it the mysteries of both Testaments especially the giving of the law the resurrection and ascension of Christ his bringing his people a-again out of Egypt c. His leading them thorow the Wilderness c. Many have applyed this portion of Scripture unto Christ before his appearing in the flesh as Salomon 2 Chron. 6.41 Psalm 68. Others as the Ancients before named have made use of it unto Christ as to his Resurrection that thereby he might prove himself to be God Let God arise and so evidence himself to the Son of God by his resurrection from the dead Rom. 1.4 And let his enemies be scattered that is say they the Jewes who said we will not have this man to reign over us Luke 19. And indeed they have been so scattered as never nation but themselves have been Others understand his enemies to be other wicked men Others yet hereby will have the Devils to be meant And therefore Athanasius saith
of Antony the Monk that when he was assaulted by the Devil he made use of those two first verses of Psalm 68. parallel to Numb 10.35 And there is no doubt but soveraign use may be made of this Scripture upon every assault and temptation of the evil one When this is enlarged to men of contrary mindes to us whether Jewes Turks or Christians by profession too often men out of self-love partially endear themselves or fansie themselves to be endeared unto Christ as his friends and out of private hatred conceive others whom they hate to be the enemies of God and Christ when its possible to be quite otherwise Yet hence arise debates contentions enmities and most wars among pretending Christians Meantime its little understood and less regarded that the carnal minde is an enemy against God that the friendship of this world is an enemy against God Gods enemies are out fleshly lusts which fight against our souls c. O how needful is it to pray unto the Lord that he would arise up in us and scatter these which are his and our truest enemies and that they who hate him and us may flee from his wrathful face It is the Lords works as to scatter his enemies even all out carnal lusts and the spiritualities of wickedness so likewise is it his work to cause to return gather and unite all his scattered friends his ten thousands thousands of Israel to one another and to himself to return himself unto the ten thousands thousands of Israel That is the second object of Moses his prayer For so largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used may signifie And thus the latter part of Moses's prayer may be two wayes understood 1. Return O Lord the ten thousand thousands of Israel to one another and to thy self 2. By a Supplement Return O Lord unto the ten thousands thousands of Israel The senses are both good our Translators take notice only of the latter The former work is the causing all Israel to return one to other and to himself The later is the Lords return unto his Israel so returned and gathered one to other and to himself These are two great acts of Gods grace and favour toward his people The former the Lord accomplisheth by Eliah the Tisbite that is the Turner who causeth to return according to what the Prophet saith of him That he shall turn the heart of the fathers to the children and the heart of the children to the fathers Mal. 4.6 This may occasion a long but no impertinent discourse Our Lord Matth. 17.11 12. distinguisheth a twofold coming of Eliah the Tisbite One Eliah saith he is already come the other shall come These two comings of Eliah answer to the two comings of Christ 1. In the flesh 2. In the Spirit So that before each coming of our Lord we read an express promise of his fore-runner Mal. 3.1 and 4.5 Eliah in his first coming was coursly entertaind by Herod Herodias and Salome Matth. 14. That Elias the Tisbite is yet to come is much opposed by many who endeavour to confound our Lords words as that they were to be understood of one Elias and one coming of that Elias Against this I oppose the very context our Lord saith Matth. 17.11 Elias cometh or shall come and shall restore all things But Ver. 12. he saith I say unto you that Elias is already come How can these be understood otherwise then either of a twofold Elias or at least of a two-fold coming of one Elias If further proof of this be needful both Jewes and Christians understand the fourth of Malachy ver 6. of Elia's second coming in the end of the world Thus the Jewes say of Elias that he must appear to Israel in their bannishment to bring them again into their own land And therefore when they administer circumcision they set an empty chair for Elias wherein some say he sits invisibly And as the Jewes testifie this so the Fathers also of the Greek and Latin Church understand our Saviour to speak of the second coming of Christ and the coming of Elias before him Thus S. Cyril Chrysostom Theodoret Euthymius Tertullian Hilary Anselm Hugo Lyra Tho. Aquinas c. And reason there is both in regard of Gods promise by Mal. 4.6 and our Lords prediction Matth. 17.11 12. and a kinde of necessity in regard of Christ and they who are Christs 1. In regard of Christ for if Christ coming in the flesh must have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forerunner much more must Christ in the spirit have his forerunner 2. In regard of those who are Christs for if that handful of men in Judea needed an Elias how much more all the ten Tribes Ecclus 48.10 Yea how much yet more all other kingdomes nations and peoples all the ten thousands thousands of Israel Since Moses prayes that the Lord would return reduce and restore the ten thousands thousands of Israel it appears that Israel for the present is in an averse and evil state of which Moses praies for a change unto a good condition The averse and evil state of Israel from which Moses prayes for a change to be made supposeth a former good condition wherein Israel had been and from which they had been depraved and corrupted So that the office of Elias the Tisbite comprehends three things whereof two supposed the third expressed the first supposed is That all things with Israel have been in a good state 2. That all things with Israel have been depraved and corrupted 3. It is prayed that Elias would reduce and restore all things from their averse and evil estate to their first good condition All which are contained in that full word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in our Lords speech Matth. 17.11 Elias shall come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall restore or return all things unto their first good estate 1. All things have bin in a good estate with Israel Such their Creator made them Genesis 1.31 Ecclus 39.16 So saith Solomon of Adam That God made him upright Eccles 7.29 This rectitude and uprightness in man 1. in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our neighbour the due performance of justice and judgement 3. In regard of every mans self sobriety temperance and continency All which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly righteously godlily Tit. 2.12 Are all things in this good condition in our Israel Are they so among us I believe no man I am sure no honest man will say so The Cobler would have taught his Crow to flatter Domitian and those times by saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia bene All things are well But the Crow could not learn that lesson nor be untaught the Dorie broad dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia crunt bene All things shall be well The like we may say and its all we can hope for
Adam Methusala Who yet in all the Scripture are never said to be old men But Abraham who as S. Hierom observes is first said to be an old man he was the father of the faithful and had seen Christs day he is said to die in a good old age And Jehoshua Job Jehoiada with some others all children in respect of the two before named are yet stiled old men and full of dayes when yet the eldest of them all if we regard their natural life in this outward world came short of Admn and Methusala many hundred years But lest any one should refer the difference unto natural causes only and say that mans vitals were weaker now since the flood and his nourishment was now less able to support him then before let us hear what the Wiseman saith in express terms That honourable old age is not of much time nor is it measured by number of years Wisd 4. v. 8 9. but Wisdom or Prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gray hair unto men and the unspotted life is the old age Wisdom 4.8 9. Which if it be doubted because Apocryphal Solomon will make it good by a Canonical Testimony Prov. 16. v. 31. Prov. 16.31 The hoary head is a crown of glory if it be found in the way of Righteousness So So our Translators render it but amiss for there is no if no condition at all in the Hebrew text which might amuse them since many an hoary head is far from a crown of glory and is found in the way of wickedness The words therefore are to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Parables ought to be and they make this intire sense without supplement The Hoariness shall be found a crown of glory in the way of righteousness Vnto these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders and such as these the Lord committed the care and rule of his Church And ever afterward in Israel the great Synagogue which sate at Jerusalem judged of all controversies among the people And in after ages they assumed unto themselves power in all things belonging to Religion But it s here to be well heeded and remembred what manner of men they were to whom the Lord gave this power and authority Elders of Israel whom saith the Lord to Moses Thou thy self knowest that they are elders of the people such as had attain'd unto the good old age old men in Christ Ephes 4.13 such as thou knowest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee like thee and therefore it was required that they should be wise fearing Gad loving meek merciful patient long-suffering in a word such as Moses was These had the separated reserved excellent spirit of God put upon them But in process of time this good old age of the wisdom was little regarded and men promoted out of the Priests Levites and other Israelites who exercised the same power and authority but had not the same spirit and life of God Whence it came to pass that their authority was like a sword in a mad mans hand They abused it to the satisfying their desires and pleasures and to the suppressing of the truth it self which is most contrary to the Apostles rule 2 Cor. 13.8 We are able to do nothing against the truth but for the truth Yea they so abused their power that they would suffer no man though called of God to teach the people Jer. 29.26 27. Shemaiah wrote letters to Zephaniah the high Priest to this effect The Lord hath made thee Priest in stead of Jehoida the Priest that ye should be Officers in the house of the Lord for every man that is mad and maketh himself a Prophet that thou shouldst put him in prison and in the stocks Now therefore why hast thou not reproved Jeremiah of Anathoth who maketh himself a Prophet to you Vpon this ground the high Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Presbyters or Elders questioned our Lord Jesus Christ himself while he was teaching the people by what authority doest thou these things and who gave thee this authority Matth. 21.23 And accordingly they questioned his Apostles for their Doctrine and Miracles as the cure of the lame man By what power or by what name have ye done this Acts 4.7 Nor God the Father nor his Apostles however full of the holy Ghost must teach the divine doctrine or do any good work but by license from the Elders So degenerate was this Government in after ages from the purity of it by divine institution This or the like Government under the presidency of the separate reserved and excellent Spirit of God is continued unto the Christian Church even a spiritual Judicatory a power of judging spiritual things How does that appear I answer our Lord supposeth it and by supposing it Mat. 5. v. 21 22. confirmes it Let us consider Matth. 5.21 Ye have heard that it was said to them of old time or to the antients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not kill and whosoever shall kill shall be in danger of the Judgement Where for the word kill I wish were put to murder For to kill is a large word so that he may be said to kill who either justly as the Magistrate who bears not the sword in vain or unjustly as a murderer or doubtfully whether of the two as he who kills his neighbour unawares until he hath stood before the judgement Numb 35.24 But so to kill as must here be understood is wilfully and feloniously to take away the life of another upon prepensed malice as our Lawyers speak The word therefore to kill doth not fully express the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the sixth Commandement Exod. 20. Deut. 5. The English word to Murder borrowed of the Saxon Mordren signifies wilfully and feloniously to take away the life But go we on with our Lords speech But I say unto you whosoever is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause which S. Hierom would have blotted out as being not found in any ancient copy In plerisque codicibus antiquis Sine causa additum non est ut scilicet ne cum causa quidem debeamus irasci saith S. Austin in most old Greek copies without a cause is not added namely that we ought not to be angry no not with a cause Whosoever is angry with his brother shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious or liable unto the judgement but whosoever shall say to his brother Raca shall be obnoxious or liable to the Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sanhedrin By which words our Lord necessarily supposeth a spirituall Judicatory unto which every one who is angry with his brother is abnoxious and liable Yea hereby our Lord confirmes that spiritual Council Otherwise he who is the great Judge and Governour of his Church who was figured by Moses in his legal Court should be wanting to his
Church in a matter of the greatest moment such as is the power of judging spirituall things such a Government is in the Church And therefore Arias Montanus speaking of those our Lords words saith Hoc loco constituit Dominus Ecclesiasticum Judicium authoritatemque Episcopis conciliis omnis Ecclesiae tradit In this place the Lord appoints an Ecclesiastical Judicatory and gives authority to the Bishops Councils and the whole Church So he So that there are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things So the Apostle tells us that the spiritual man judgeth all things that is all spiritual things whereof he is a competent judge But why then is there not such a judgement such a Council Surely matter is not wanting whereof to judge What then is the reason I shall give such an answer as one of our great Statesmen in the dayes of blessed Queen Elizabeth gave concerning Offices and Places One told him he had excellent Plates in his gift being Lord Treasurer of England he should therefore do well to prefer some of poor his kindred and friends to them The Lord Treasurer confessed he had excellent places in his gift but saith he I want excellent men to put in those places And we may say the like touching Places of spiritual judicature Surely they are excellent places to be Judges of spiritual things but we want excellent men to fill up such places Men of most holy life The High Priests themselves were not admitted to be of the Sanhedrin unless they were eminent for wisdom and holiness of life Men of sound doctrine that is healing doctrine such as heals the soul of spiritual maladies That 's properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are the truly Oxthodox men Men of Christian prudence able to rule themselves and the Church of God 1 Tim. 3. Tit. 1. where we have other notable characters of a spiritual Elder For want of such a Spiritual Judicatory how far alas How far is the present generation from that purity of religion whereunto yet almost all pretend The Christian religion will not allow a bitter or reproachful word much less a root of bitterness rash and unadvised anger but condemns it as murder and summons wrathful persons before the Judgement and Council We have been reformed and reformed again over and over and we have now long been under the reformation of the Sword yet where shall we finde maugre all our preciseness and demure profession where yet shall we finde the reformation of bitter words the circumcision of the lips the reformation of wrath anger revenge hatred malice envy bloody-mindedness where shall we finde the reformation the circumcision of the heart What care and tenderness our Lord supposeth should be in the Governours of his Church that not so much as a reproachful or contemptuous word shall pass without rectifying by due correction or censure That what ever difficulty and doubts shall arise there may be a present remedy had We see a specimen of this in that first Council when doubts arose in the Church concerning circumcision the Apostles and Elders came together to consider of this matter Acts 15.6 All this care diligence and tenderness proceeded from a spiritual fatherly indulgence yea from a motherly and nurselike love and affection Gal. 4.19 1 Thes 2.7.11 which Moses discovered in his complaint and prayer as a legal patern which could not perfect those things Hebr. 7.19 but left them to an higher dispensation for their accomplishment even that of the Gospel Now under the Gospel because this government is supposed and confirmed by Christ as hath been shewen there hath been and yet is much contention about the government of the Church into what hands it should be put Surely where ever the Spirit of God rules the Governours that must needs be the best government and that Church the best reformed Church 2 Sam. 23. v. 2 3. So saith David in his last words The Spirit of the Lord spake in me and his Word in my tongue the God of Israel said The Rock of Israel spake to me Let the Ruler among men be just ruling in the fear of God Otherwise if the Spirit of God that separate reserved and excellent Spirit rule not the Rulers of the Church it matters not much who are the Rulers and Governours of the Church For if that Spirit rule not it is no more a divine and spiritual government such as Christs government ought to be but at the best humane and prudential For Christ the Head of his Church is not only faithful in all Gods house as Moses was only as a servant for a testimony of those things which were after to be spoken of but Christ is faithful as a son over his own house Hebr. 3.5 6. and therefore he provides the best Governours over it wherein he hath respect unto the former paterns in the Law spoken of before by Moses And so as the twelve sons of Jacob gave names to the twelve Tribes and afterward the like number of Apostles was appointed by the Lord who had promise to judge the twelve Tribes of Israel so in memory of the Seventy persons who came with Jacob into Egypt Gen. 46.27 they ordained so many Elders and Governours over them And our Lord sent forth the like number of Disciples Vnto those seventy Elders our Lord sent Moses Exod. 3.16 who reported the Lords message unto them Exod. 4.29 Vnto these Moses by the advise of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognisance Exod. 18.22 which proved a burden too heavy for him whereof he complaining the Lord ratified the counsel of Jethro and commands Moses to gather Seventy Elders such as he himself knew to be such whom he enabled for the government by his excellent spirit of Judgement which consisted of Priests Levites and religious and devout Israelites as appears 2 Chron. 19.8 This Council judged of all causes divine and humane civil and capital Now since so great care and circumspection was taken for the government of the Church under the Law there is no doubt but the Lord Jesus is altogether as provident for the government and Governours over his own house the Church The Governours are not only Pastors and Teachers 1 Cor. 12. v. 28. Elders and Deacons as some say but S. Paul tels us of more then these and saith that God hath set some in his Church first Apostles secondarily Prophets thirdly Teachers after the miracles then gifts of healings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not helps in governments as our Translators render the words but helps governments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not diversities but kindes of tongues Whereof he recites some again Ephes 4.11 and in both places he mentions first Apostles And why they may not be as standing Officers of the Church as any of the rest I know not For when the place of Judas
In which words are these general parts 1. The Israelites provision for their flesh and satisfaction of their lusts 2. Gods wrath and vengeance on those who so lusted and so satisfied their lusts 3. The Burial and Monument of those who so lusted In the peoples provision for their lusts we have their two acts contained in two sentences 1. He that gathered least gathered ten Homers 2. They spread them abroad for themselves round about the Camp 1. In the former we must inquire First What they gathered Secondly How much 1. What they gathered ye read was what God sent ver 31. Quailes from the Sea 2. How much He who gather'd least gather'd ten Homers That we may know the quantity of the Homer we must know that there may be an adequation of all measures among all Nations it hath been the custome to measure by somewhat which in Nature varies not as artificial measures do or may do The Jewes therefore begin their measure of dry things Ab Ovo from an Hens Egge probably of equal quantity in all Nations The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Log contained 6 Eggs their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kab 4 Logs that is 24 Eggs. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satum 6 Kabs Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3ª Sata which Epha is the nearest to our Bushel The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer contained ten Ephas Ezech. 43.11 We have now found the quantity of an Homer An Homer containes ten Bushels Every one who gathered least gathered ten Homers What a vast number of Quailes according to this account must every man gather He who gathered least gathered ten Homers that is one hundred Bushels of Quails That the Lord gathered together such a numberless number of Quails was miracle enough The Translators had not need to create any miracle to be wrought by the people And what would they do with them It would yet be another miracle that they should keep sweet until they were eaten Yet further if he who gathered least gathered ten Homers that is an hundred Bushels how many Homers gathered he that gathered most To put an end unto this disquisition we must know that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only that vast measure before mentioned but also an heap and in this signification we read the word used Exod. 8.14 which no doubt had been more fit for this place He who gathered least gathered ten heaps Take notice of mans large appetite whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie Homers those vast measures so called or only heaps it was too great a proportion for one man to gather ten heaps or Homers Make no provision for the flesh unto lusts The sense is full so Rom. 13. v. 14. and better expresses the Apostles meaning without two needless supplements For no doubt moderate provision may yea must be made for the flesh if the Apostle be constant to himself Ephes 5.29 Ephes 5.29 For no man at any time hath hated his own flesh but nourisheth and cherisheth it It is an honest speech of Seneca Fateor corporis nostri nobis insitam charitatem fateor hujus genere tutelam non nego indulgendum illi serviendum nego Epist 13. I confess we must favour our bodies but I deny that we must serve them And he gives reason there we ought not to live for our bodies sake but because we cannot live without our body Your business is about the Quails to provide meat for the body my business is about the Manna to provide spiritual nourishment for the soul Wo to me if I keep not under mine own body while I endeavour to nourish your soules And wo to you if ye overcharge your own and others bodies and neglect your own soules Wo to us all if we long for the Quailes and despise the Manna For Nimia carnis corporis cura magna animi virtutis est incuria too much care of the flesh and of the body is a great carelesness and neglect of the minde and vertue could the Philosopher say 2. They spread them all abroad for themselves Take notice of this peoples unbelief The Lord had made them promise of flesh for a whole moneth together ver 20. and they make provision every one for himself as if every day were a moneth He who gatherd least gatherd ten heaps how many gatherd they who gatherd most If we condemn this people how can we justifie our selves Our Lord commands us to pray for our daily bread and that we take no care for tomorrow what we shall eat and what we shall drink Yet our provision commonly made is for our childrens children to the third and fourth generation as if God were our God only and not the God of our seed Moses here presents us with an history of things done in that age which in after ages were and are done over and over There is in man an appetite that 's infinite which being implanted in mans nature by God himself it cannot be in vain And since the whole world and all creatures in it are infinite and cannot all of them latiate and fill an infinite desire it remains that either God made us this soul and this appetite for himself to fill or that it should be empty ever desiring and never satiated never satisfied and so that God should make it in vain which is absurd and contrary to that known rule that God and nature make nothing in vain Consider this O man And turn thine infinite desire toward the infinite God who alone can fill it This desire having lost its guide right reason which is subject to the law of God it rambles up and down among the creatures seeking here and there for satisfaction hunting like Esau in the field of this world for savoury meat Eccles 6. v. 9. which the wisdom findes only at home This is the wandring of the soul and the breaking of the spirit Eccles 6.9 In this scrutiny and search the Lord though forsaken yet forsakes not us but in our Wilderness he drops down his Manna his bread of life his Angels food his Word A food that hath in it the delight of every taste saith the Wiseman which yet the people despised 2. Gods wrath and vengeance on those who so lusted and so satisfied their lusts While the flesh was between their teeth the wrath of the Lord was kindled against the people c. The reason why the Lord smote the people with a very great plague may well be inquired into It seems to be contain'd in the first verse of this Chapter where it s said that the people were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi murmurantes Our Translators turn it in the Text The people complained but in the margent they were as it were complainers The meaning is they were like those murmurers and complainers described ver 4. the mixt multitude who went up with Israel out of Egypt The people had first complained and were punished with fire ver 1
2 3. and then the children of Israel returned and wept as the complainers did v. 4. For surely here was a twofold murmuring which Munster and others understand to be implyed by the two Nuns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inverted And indeed the vulgar Interpreter seems to be mistaken and they who follow him for he hath left out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reversi sunt they returned and wept which clearly proves a second murmuring beside the former mentioned v. 1. Yea we read of two punishments and therefore the sin was twofold This later murmuring was the cause of Gods smiting They murmured for want of flesh But there was a greater provocation of Gods wrath then the bare murmuring for want of flesh viz. unbelief They thought that the Lord was not able to give them flesh notwithstanding all the miracles which this unbelieving and murmuring people confessed he had wrought for them The 78 Psalm v. 18. 22 is a clear Commentary on this text Wise men who read Stories that they may profit by them they look especially at three things 1. The act done 2. The counsel and advise upon which it was done 3. The issue and event which came upon the doing of it Ye have heard of the two former which are murmuring and tempting the power of God and that for the satisfaction of their greedy appetite Ye have both together Psalm 78.18 They tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God and desired meat for their lust Their Belly was their counsellour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fat paunch produceth commonly a lean wit Now what came of their lewd action and foolish counsel The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague Take notice what issue evil actions and foolish councels have The Apostle not without just cause calls lusts deceitful Prov. 12. v. 5. Ephes 4. So true is that of the Wiseman That the counsels the subtil counsels of the wicked so our Translators render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1 5. wise counsels are deceit Prov. 12.5 deceitful and destructive to their authors as here to the mixt multitude especially who fell a lusting or lusted a lust v. 4. and fell by their own counsels according to Psal 5.10 And that of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill counsell's worst for the author of it The Athenians sent to inquire of the Oracle what would become of the Peloponesian war The answer of the Oracle was Thucyd. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doriacum en aderit sacrum cum peste duellum The Dorick war shall come and plague with it Apollo was not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his oblique circle but also because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give oblique and doubtful Oracles This Oracle the Priest so pronounced that the effect of the war might be understood either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestilence The Athenians understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famin whereupon they stored their City with all provisions which the countrey round about could afford whereon they fed gluttonously and riotously and seeking so to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famin by their vain counsel they brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence amongst them The Lord be pleased in mercy to avert the like dreadful effects of our gluttony and excess for which we are notorious among all nations our rioting and drunkenness our chambering and wantonness our strife and envie Note hence how wisely and gratiously the Lord tempers his judgement with mercy When the people had despised Manna and desired flesh that he might punish the wicked and the seducers among them ver 4. by their lusts and satisfie the desires and withal inform the understandings of those who were in their simplicity deceived he gave them what might intimate some spiritual thing unto them He gave them not the flesh of wilde beasts nor four footed beasts He gave them fowles of heaven that they might rather meditate on heavenly things then earthly rather spiritual things then corporal He gave them Quails which foresee the Winter and flie away as the Stork and other fowles do that so his people might foresee and avoid the judgement of the Lord as the Prophet applyes it Jer. 8.7 3. The burial and monument of those who lusted He called the name of the place Kibroth Hattaavah because there they buried the people that lusted Sin ordinarily leaves a stain and gives a name to the place where it was committed Examples are obvious Massah Meribah Taberah c. because there they buried the people that lusted The people populus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here singular who they were are here explained by the following word viz. who lusted which word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusters So that the Lord put a distinction between the just and unjust as the righteous Judge of all the world Gen. 18. Which our Translators here confound The words were more distinctly to be rendred thus There they buried the people the lusters or those who lusted Labour not for the meat that perisheth but for the meat that endures to the everlasting life John 6. Post concupiscentias tuas non eas Follow not after thine appetites saith the Wise man lest they make thee a scorn to thine enemies That 's the Wisemans reason to which we may adde that of the text lest they bring the wrath of God upon thee Which is the Apostles use which he makes of it 1 Cor. 10. v. 6. These things saith he were our examples to the intent that we should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusters or desirers of evil things as they also lusted 1 Cor. 10.6 O let us timely mortifie and kill and bury our lusts lest we die in our sins and be buried in them as these lusters were And Miriam and Aaron spake against Moses Numb 12. v. 1. because of the Ethiopian woman whom he had married for he had married an Ethiopian woman And they said hath the Lord indeed spoken only by Moses Hath he not spoken also by us and the Lord heard it Aaron indeed spake against Moses yet our Translators here have done him some wrong in joyning him with Miriam in this detraction as equally faulty with her as indeed he was not as appears by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Feminin she spake So that to do Aaron right the words are to be thus ordered And Miriam spake also Aaron against Moses For in that order the words are placed in the Hebrew So likewise in the Vulgar Latin Locutáque est Maria Aaron And Miriam or Marie spake and Aaron The Spirit of God intimates that Miriam first offended and drew her brother Aaron into the same sin Thus Eve first sinned then Adam the Serpent prevailing with the weaker vessel And to be first
great difference between doing that which is the will of the Lord and being obedient unto the will of the Lord. For we may do that which is the will of the Lord 1. As natural agents not as voluntary Thus the Egyptians lent the Israelites their Gold Jewels at their departure out of Egypt as natural agents for willingly they would never have 1. disfurnished themselves 2. lent their goods to those whom they should never see again 3. and arm'd their enemies against themselves 2. As voluntary agents yet not doing the will of the Lord voluntarily and willingly but either executing their own evil wils as Herod and Pontius Pilate and the Gentiles and the people of Israel did what the hand and counsel of God determined before to be done Acts 4.28 3. Or doing what is the will of the Lord out of fear as Laban hurt not Jacob Gen. 31.29 Pharaoh and the Egyptians let the Israelites depart out of Egypt Exod. 12. Balaam did not curse but blessed Israel Numb 24. 4. Or else they do the will of the Lord out of hope of reward and self-seeking Thus the false Prophet prophesied for hire Some Saducies lived orderly out of hope of temporal blessings The Pharisees made long prayers and gave almes and did all they did to be seen of men All these and many the like do the same thing which God wills to be done but none of them can be said to be genuine servants and obedient unto the Lord. 1. But the first of these we may call serviceable instruments of God Qui acti aguntur which are rather used as tools and wrought by then work of and by themselves 2. The second are the enemies of God whom by his power he so over-rules that he makes them do his work and serve his ends and that when most of all they advance their own 3. The third are the Lords slaves and vassals who would not do any good unless they feared otherwise to be beaten 4. The fourth and last are as it were the Lords Mercenaries and Hirelings who do his work but meerly and solely for wages otherwise they would do no good These all these are as it were the Lords servants extraordinary his retainers and servants at large But the true and genuine servants of the Lord and such as are in ordinary service are obedient unto him pliably and willingly submitting their wills unto the will of the Lord Ephes 6. v. 6. doing the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex anima or ex animo as the Vulg. Latin from or out of the soul or minde or heart When their heart is according to Gods heart as the Lord saith of his servant David Acts 13. v. 22. I have found a man after mine heart who shall fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my wills Acts 13.22 And such a servant of the Lord was Caleb as his name signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum cor according to the heart minde and will of God Would God we were all of us such servants of the Lord And that we had as the Lord saith that Caleb had another spirit with him For our understanding of this we must know that the Lord makes a promise unto Caleb and his seed of the Holy Land c. The Lord makes a promise unto Caleb and his seed of the Holy Land upon consideration of conditions fulfilled on Calebs part 1. He had another spirit 2. He followed the Lord fully Touching both these conditions there is some doubt may be made of the Translation As to the former we may render the words out of the Hebrew thus but to my servant Caleb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward or because that another spirit was with him c. What is that other spirit and how was it with Caleb 1. As to the former the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus alter an other spirit that is the spirit of faith whereof the Apostle speaks 2 Cor. 4.13 This spirit of faith rests on the wisdom and truth of God for the performance of his promise and on the power and goodness of God as for the effecting his promise the subduing the Canaanites and bringing Israel into that land This is another spirit differing from that of the false Spies and people which was the spirit of fear bondage and unbelief which other spirit may be rendred a new spirit Esay 65. v. 15. as Esay 65.15 He shall call his servants by another name I rather turn it A new name as the LXX there doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new name All agree that Esay there prophesies of the times of the Gospel wherein All things shall become new 2 Cor. 5.17 Yea what the Prophet there calls another name he calls a new name Esay 62.4 And what S. Luke Acts 2.4 calls other tongues S. Mark 16.17 calls new tongues And what Moses here calls another spirit Ezechiel calls a new spirit Ezech. 11.19 and 36.26 Why had Caleb another spirit He was now entring into an other a new estate the estate of faith in Christ in whom all things are new 2 Cor. 5.17 which he received by the hearing or obedience of faith Gal. 3.2 when he believed in the truth and power of God who promised the holy land to the couragious believers This was figured by all those wars and victories over the seven nations under the conduct of Jehoshua And the dispensation of Christ is described by mortifying killing crucifying destroying and so conquering and overcoming They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 The old man is crucified with Christ that the body of sin might be destroyed that henceforth we should not serve sin Jos 10.26 Rom. 6.6 This is that death of the Saints which is so pretious in the sight of the Lord Psal 116.15 That death whereof the Apostle speaks For thy sake we are killed all the day long Howbeit this death doth not extinguish us but the sin that is mortified But we become more then conquerours through him that loved us Rom. 8.37 For the atchieving of this victory in his new state there is need of a new spirit even the spirit of faith which is the victory that overcomes the world 1 John 5.4 This will appear if we shall consider that Caleb was ingaged in a war against the seven nations He therefore had need of counsel and strength for counsel and strength are for the war Esay 36.5 And therefore this new spirit was the spirit of faith in the wisdom and counsel and in the might and strength of God which ye read both together on the new man Esay 11.1 2. There shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots Esay 11. v. 1. A branch growes not out of the roots of trees but out of their stock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore were better turnd a sucker sprout or sprig here
Piscator all the Low Dutch all the old English translations It s strange they should all so unanimously agree when yet there is no word in the Hebrew that answers to sequi or ire to follow or go Hierom Qui plenus alio spiritu secutus est me who being full of another spirit hath followed me he regarded rather the sense of the words which he conceived then the order of them That which deceived them was the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after me which they understood not how to make sense of unless they supplyed the word sequi or ire to follow or go after me Surely they are all out and miss of the main drift of Gods Spirit in this phrase which is often used as Numb 32.11 Deut. 1.36 Josh 14.8.9 14. 1 Kings 11.6 Yet in none of all these places is any mention made of following Nor took they any notice of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He fulfilled whereas indeed therein is intimated the meaning of this phrase where the object subject or thing to be fulfilled is understood which is no other then the word and will of God and Calebs own duty And so Vatablus explains it Implevit voluntatem meam sequendo me he fulfilled my will in following me which last words might be spared as I shall shew anon Munster also expounds it Implevit subaudi verbum vel voluntatem meam he fulfilled understand my word or will Castellio Suum mihi praestitit officium he performed his duty to me To this purpose a learned Jew on the place be hath fulfilled the word after me When Caleb is said to fulfil and do the will of the Lord after him the Lord is supposed to have fulfilled the same will before him But how is this to be understood I shewed before that these words are to be understood as spoken by the Lord Christ That we may the better understand this we must know that what God Almighty wills he either himself wills and does or else he wills that it be done by others Psal 135.6 whatsoever the Lord pleased he did in heaven and earth in the seas and in all depths Accordingly the Prophet my counsel shall stand and I will do all my will Esay 46.10 Yea the things which he himself would that others should do after him he himself first does them Jer. 9.24 I the Lord do exercise loving-kindness judgement and righteousness in the earth The son of God came down from heaven not to do his own will but the will of him that sent him John 6.38 This will of the Father the Father himself doth and the Son doth the Fathers will and word after him But is not word or will or duty as bold a supplement as followed Surely it is not For we read no such expression in the holy Scripture as fully to follow which this phrase is made to signifie But what phrases are more ordinary then fulfilling the word of the Lord his Law his Commandements fulfilling righteousness c. But in the sense which our Translators and others make of these words they render the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully as if it were an Adverb and adde hereunto followed which is not in the text But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be read alone as here it is with supply of will or word or law such a defect when the object is so well known may be well understood as in other phrases of Scripture Thus to over come is often used alone and no object named but supposed as known How often read we this phrase in the second and third chapters of the Revelation To him that overcometh I will give to eat of the tree of life c. He that overcommeth shall not be hurt of the second death Where and elsewhere we read an act exhorted unto without any object added yet to the performance of every such act and duty there is a respective reward annexed The object to be overcome is the old Serpent and his temptations Which may be understood from the first enmity put between the holy seed or Christ and the Serpent and their seeds as also from the frequent combates between them thorowout the Scripture And the like defect may easily be supplied where Caleb is said to have fulfilled others not to have fulfilled that is the law will or commandment of the Lord Josh 14.8 9. Num. 32.11 12. 1 Kings 11.6 1. There is a vacuum an emptiness and voidness where the word and will of God is not done such before the new creation as there was before the old And therefore when the Lord had complain'd Jer. 4. that his people were wise to do evil but to do good they knew not he presently addes I beheld the earth and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emptiness and voidness Jer. 4.22 23. Jer. 4. v. 23. Disobedience empties and makes void the will of God which obedience fulfils 2. As the Lord propounds his word and will to be done so likewise he sets himself before us as our patern and example that as he hath done so should we also do 3. Hence it appears that to fulfil the Lords word and will is a most reasonable service For what servant will grutch to do what his Master does before him Caleb the Lords servant thought it just to fulfil the Lords will which the Lord himself had first fulfilled wherefore our Lord faith it is enough for the Disciple that he be as his master and the servant as his Lord Mat. 10.25 4. The will word and law of God is to be fulfilled The law of God is practical and consists of duties to be done by us not imagined or fansied to be done already for us How often may we read this Deut. 6.25 observe to do all his commandements and 15.5 and 19.9 Revel 22.14 Blessed are they who do his Commandements James 1.22 Be ye doers of the word not hearers only c. 5. Christ hath not so fulfilled the law for us as to exempt us from fulfilling it after him in him and through him For what the law could not do in that it was weak through the flesh God sent his Son in the similitude of sinful flesh and for sin condemned sin in the flesh that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.3 4. Beside when the Lord saith as it s supposed that the Lord hath done the work himself so hence it s required to be done by us 6. This will of the Father as the Son fulfils after him so the believers also in the Father and Son fulfill the will of the Father and Son after them Ephes 5.1 Be ye imitators of God as dear children and walk in love as Christ loved us c. And as the Father doth loving kindness judgement and righteousness so doth the Son after the Father and so ought we after the Son Matth. 3.15 It becometh us to fulfil all righteousness
So his will is that we love one another as he hath loved us and the like is to be understood of other duties 7. Hence it appears that the will of God revealed unto men is a rule of their life and is not only positive as that whose goodness depends only upon the authority of God and therefore good only because God commands it as the ceremonial law is therefore holy because it is commanded of the most holy God But the law of God to be fulfilled by us is therefore commanded by God because it is in it self and in its own nature holy just and good and such as God the Father himself practiseth Jer. 9.24 that which the Son of God fulfils after him that which the holy Angels fulfil after the Son of God Psal 103.20 Ye Angels mighty in strength who do his commandments hearkning to the voice of his word That which all believing and obedient men fulfil after God This is that righteousness which David saith is an everlasting righteousness And these are the words of God which are for ever setled in heaven Psalm 119.89 So that they who think slightly of the Commandments of God as if they were arbitrary and left to our discretion to be fulfilled or left undone they fouly deceive themselves and that in a matter of the greatest weight since God himself the Son of God all good Angels all good men have fulfilled after God what God himself hath done So that when men neglect to fulfil after the Lord and rather fulfil their own lusts they fulfil after their father the devil and his son of perdition through the spirit of errour O ye servants of the Lord who are of another of a new spirit the spirit of faith and courage let us fulfil after the Lord let us fulfil the will and word of God after him That which much hinders this important duty is a prejudice conceived against it We have been wonted unto such doctrine as mákes void the law of God as if Christ had so fulfilled the law of God for us that he fulfilled not the same in us which is contrary to his own assertion Matth. 3.15 and 5.17 20. and his Apostles Rom. 8.3 4. 2 Cor. 7.1 Col. 4.12 and many other Scriptures We conceive this fulfilling our Lords word and will a strange business and that which is every where spoken against Esay 53. v. 1. This is no other than was foretold by the Prophet who hath believed our report or our hearing or doctrine what we have heard of God and to whom is the arme of the Lord revealed The Prophet Esay 53.1 2. gives a probable reason of that unbelief in Christ the mighty Arm and power of God because he shall grow up before him as a tender plant or sprout and as a root out of a dry ground Such are the first appearances of divine power not considering that through faith Hebr. 11. v. 34. Phil. 4. v. 13. believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of weakness they have been inwardly enabled and impowered so that they are able to do all things through Christ who inwardly enableth them as the Apostle saith I am able to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ inwardly enabling me We may observe throughout the Scripture that God and and his truth and power hath been ownd but by very few in comparison of the erroneous world yet ought not this to dishearten such as have Calebs other new spirit they ought rather to be strong in the faith and observe what Caleb saith Josh 14.8 My brethren that went up with me Jos 14. v. 8. made the heart of the people melt but I fulfilled after the Lord my God Josh 14.8 So we read that one of Davids Worthies stood his ground when the weaklings fled 2 Sam. 23.11 12. And this power and strength of God every believer ought to shew forth in himself to his generation as David prayed O God Psal 71. v. 18. forsake me not until I have shewed thine Arm to this generation thy power to every one that is to come Psal 71.18 This is the extent of our obedience the accomplishment of the whole will of God and therefore it s required that it be fulfilled if it be not its empty and made void Beside the Lord himself fulfils his whole will and that is it which we must fulfil after him even to jots and tittles Unless it so be I know not how our Lord will be understood to reason with his Disciples and us Matth. 5.17 18 19. where our Lord having said that he came to fulfil and that not one jot or tittle should pass from the law till all be fulfilled he thence infers whosoever therefore shall break one of these least Commandments and shall teach men so he shall be called least in the kingdom of heaven Wherefore lest we mistake there is full as much obedience required of us under the Gospel as was required of those who lived in the time of the law if not more also And well may such exactness be required of us since there is more divine light strength and power vouchsafed unto us under the Gospel then was to them under the law Yea and the example of the Son of God in our flesh evidently proves that the same life of Christ may be manifested also in our mortal flesh 2 Cor. 4.10 11. But not by our own power O no 1. Trust not in our own strength It s said of all these Spies Numb 13.3 All these were men that is valiant men Numb 13. v. 3. as the Jewes understand that phrase in it self All those who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men in some estimation saith Rabbi Salomon Their strength and valour is here intimated to be no other then impotency and weaknesse when it rests in it self Great men they were and wise and mighty and rich being the Heads and Governours of the people But thus saith the Lord let not the wise man glory in his wisdom nor let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth that I am the Lord who exercise loving kindness judgement and righteousness in the earth for in these things I delight saith the Lord Jer. 9.23 24. 2. Trust in the Lord. So David puts both together trust in the Lord and do good We finde very often Jehoshua and Caleb joyn'd together and not without good reason Jehoshua is a divine compound of the great Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord the Saviour And although he were before called Jehoshua Exod. 17.9 by anticipation yet Moses first named him Jehoshua the Lord the Saviour in order to this expedition of searching the land and bringing word back again Numb 13.16 Jehoshua therefore was with Caleb the Lord the Saviour was with the hearty and couragious man and he enables
us to fulfil all righteousness as S. Paul saith of the true Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am able or strong to do all things through Christ who inwardly enableth me as was shewen before Phil. 4.13 4. Caleb had been in the land Caleb was one of the Spies who were to give testimony concerning the land It was therefore necessary that they should have been there Doth this concern Caleb alone that he went into the land or doth it concern us and others as well as Caleb Surely there is a spiritual land of peace and rest a better and heavenly countrey Hebr. 11.16 It is called the Lords land yea the Lord himself is so called Esay 33.21 That land which the meek inherit Matth. 5.5 In the New Testament this true land of peace and rest is understood by the everlasting life the promised inheritance salvation the kingdom of God and many the like As Caleb entred into this spiritual land so likewise do all believers Hebr. 4.3 We who have believed do enter into rest and the like v. 10. As Caleb and the other Spies entred and searched the holy land and brought report unto Moses even so the believers and obedient ones who have entred the spiritual land they report unto the Congregation what they have seen and heard 1 Pet. 1.10 11. Who ever is a spiritual Spy who makes report how good the holy land is its necessary that he have been there that he may speak upon his own knowledge as our Lord saith to N codemus John 3.11 Verily verily I say unto thee we speak what we do know and testifie what we have seen 1. This may justly give check to the over-forwardness of too hasty novices who speak much of the holy laud the heavenly countrey and the kingdom of God whereof they have no experience they were never there Qui non est expertus pauca recognoscit he that hath no experience knoweth little Ecclus 34.10 And therefore in reason he should speak but little A young man discoursing largely of the World abroad especially of the lesser Asia one present asked him whether he had ever been at Sigaeum a Town there which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it has the name from silence when he answered no I thought so quoth the other for there you might have learned to hold your peace concerning things whereof you have no knowledge O how many are there liable to this reproof who speak much out of their hear-say memory or reading who can say little or nothing out of their own experience 2. But much more are they to blame who had been in the holy land and had eaten of the fruit of it yea and brought of it unto the Congregation and gave testimony that it was a land flowing with milk and honey Numb 13.27 That it was a good land which the Lord our God doth give us Deut. 1.25 This was the common Veredict of the twelve men even of all the twelve Spies yet when the people believed not but rebelled against the Lord and murmured then ten of those Spies to humour and please the people brought up an evil report upon the land Numb 13.31 32 33. Deut. 1.26 27 28. Surely since all things befel that people as types 1 Cor. 10. v. 11. and were written for our admonition on whom the ends of the world are come there are some without doubt who in these times of the Gospel answer unto these types as the truth of them And therefore how much more are these false Spies to blame who have been in the holy land and tasted the gift Hebr. 6.4 5. that which is heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have been made partakers of the holy Ghost and have tasted the good word of God and the powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the age to come whereby was signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of the Messiah whereof he is the father Esay 9.6 Yet even these men to please the people or out of self-love to preserve a good report of themselves among the people as Oxthodox or pretious men they discourage or rather melt the hearts of men affirming Deut. 1. v. 28. that their enemies are too strong for them and that it is impossîble to overcome them 4. The Lord saith of Caleb I will bring him into the land whereinto he went Caleb must fight and by fighting must cut his way into the holy land yet the Lord saith I will bring Caleb into it The Lords promises exempt not men from their utmost endeavour to perform their duty Yea although the Lord adde his oath unto his promises that he will bring us into the holy land yet unless we be obedient and fulfil after him we shall not come into the land Deut. 8.1 All the Commandements which I command you this day shall ye observe and do that ye may go in and inherit the land The Lord hath made promise unto their fathers yea he hath sworn that he will give his people the land T is true yet this promise this oath supposeth our obedience yea it forcibly infers it Hebr. 6.12 Be not slothful but followers of them who through faith and patience inherit the promises What is the Apostles argument the Lords oath as it followes in the next words For when God made promise to Abraham because he could swear by no greater he sware by himself c. So S. Paul having assured the Corinthians that God would be their father and they should be his sons and daughters c. So far is it that his promise should secure us and make us negligent that indeed the Apostle useth these promises of God the more to excite us to our obedience having these promises dearly beloved let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God 2 Cor. 6.18 and 7.1 The Lord saith not that he will enforce or compel Caleb to enter into the land The word is of very large use which here and for the most part signifies to lead into The Lord compels not any man to be happy forceth no man to inherit his heavenly kingdom He leads Caleb into the land he drives him not No nor his seed Of whom the Lord saith 5. Calebs seed shall possess it Wherein we must inquire 1. Who are Calebs seed 2. What it is for Calebs seed to possess the land 1. The seed of Caleb are either his off-spring according ing to the flesh or according to the spirit 1. According to the flesh we read that Caleb had three sons Iru Elah who had also his son Kenaz and Naham 1 Chron. 4.15 and one daughter Achsah Josh 15.16 These were the seed of Caleb according to the flesh 2. What was the seed of Caleb according to the Spirit By the spiritual children and seed of men we understand such as are like them in their mindes wills dispositions actions wills or good wills Thus they are the seed of Abraham who walk
in the steps of Abrahams faith Rom. 4.12 And Abrahams children do the works of Abraham John 8.39 And thus the seed of Caleb are they who are like unto Caleb servants of the Lord who have another a new spirit and fulfil the will of the Lord after him 2. What is it to possess The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditabit eam his seed shall possess it So that to possess is as an heir haereditario jure by right of inheritance But what right have the seed of Caled to the inheritance in the holy land This right will appear whether we consider the seed and heirs of the land or the Lord Paramount 1. The seed of Caleb have a right not by law but by grace to inherit the land This land they hold by service so Psal 69.35 36. The Lord shall save Sion and build the Cities of Judah that they may dwell there and have it in possession The seed also of his servants shall inherit it and they that love thy Name shall dwell therein This speaks home to our business Caleb is the Lords servant he owns him my servant Caleb And these are Calebs seed and therefore they shall inherit the land 2. The Lord our God is Lord Paramount the Possessour of heaven and earth Gen. 14.22 And the land is his and accordingly he layes claim to it Levit. 25.23 The land is mine The Lord Jesus is heir of all things by whom also God made the worlds Hebr. 1.2 And in the right of the Lord Jesus Abraham became heir of the world Rom. 4.13 For whom and for his seed the Lord Jesus made a purchase Hebr. 9.15 And by this right Caleb and his seed receive the promise of the everlasting inheritance Whence we may observe 1. That the state of bliss is compared to an inheritance 2. The state of bliss is obtain'd as an inheritance is obtain'd upon certain terms and conditions 3. Observe what is the best inheritance that parents can give unto their children What so good as this to make them heirs of heaven rich in faith heirs of that kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 2. v. 5. James 2.5 4. Our God deals with his holy seed even the seed of his servants according to the law of nature and law of Adam 2 Sam. 7.19 2 Sam. 7. v. 19. 2 Tim. 1. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth in a sort entayl the eternal inheritance unto the childrens children of believers to Caleb and his seed So that Paul writes to Timothy having or receiving the remembrance of that unfeigned saith in thee which dwelt first in that Grandmother of thine Lois and that Mother of thine Eunice but I am perswaded that in thee also So the words sound in the Greek text 2 Tim. 1.5 A noble a blessed descent 5. Of how great advantage it is unto children to have good parents This is here evident by the great good which accru'd by Caleb to his feed They are by him provided for by him they are enstated in an inheritance an eternal inheritance A good man leaveth an inheritance to his childrens children saith Solomon Prov. 13.22 This all men know and practice for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Adam as David calls it 2 Sam. 7.19 Yea even evil parents give good things to their children and lay up inheritances for their children if they be gotten so well that they will last so long because De malè quaesitis vix gandet tertius heres otherwise the third heir wil scarce enjoy them It is a natural and usual providence common to all parents good and evil to be provident for their children and to lay up and if they can to leave inheritance for them 2 Cor. 12.14 Yea this providence hath so far possessed some that while they have thought themselves good parents by their carking and caring for an inheritance in this world they become evil men and lose their inheritance in the world to come And while some approve themselves provident parents and take that of the Apostle for their ground that he who provides not for his own especially those of his own house he hath denied the faith and is worse then an Infidel 1 Tim. 5.8 by their immoderate and inordinate pursuit after the things of this life and their unbelief and distrust of divine providence so it comes to pass that while they provide for their children that they may not be Infidels they become worse then Infidels Whence it appears that both good and evil men leave such inheritances So that Solomon speaks too straitly of a good man as if it were proper to him Besides its possible a good man may not have what to leave for an inheritance unto his children Surely when the Wiseman called his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Proverbs and implyed that it is a Key to unlock mysteries to know wisdom and instruction to perceive the words of understanding to understand a Proverb and the interpretation the words of the wise and their dark sayings its clear he understood not only an earthly inheritance Prov. 13. v. 24. but an heavenly But if so how can a good man be said to leave an inheritance to his childrens children For what a man leaves to another to possess he himself ceaseth to be possessor of it And therefore Haeres est qui defuncto succedit in jus universum an heir succeeds one deceased in all his right If therefore the heir succeed the good man in all his right how can this be understood of the eternal inheritance Yea how can the good man be said to leave an inheritance to his childrens children That which a man leaves to another he disowns and possesseth no more himself But this cannot be so with the good man for as he gives or conveyes to his children the eternal inheritance so he remains a coheir himself of the same inheritance And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie only to leave an inheritance but Haereditare faciet he shall make or cause to inherit or he shall make his childrens children heirs as of the inheritance incorruptible and undefiled that fadeth not away preserved or kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens in vos Hebr. 10. v. 34. unto you into you Indeed there our inheritance lies Hebr. 10.34 knowing that ye have in your selves a better and enduring substance O ye seed of Caleb ye faithful and corragious Israelites Be we exhorted to inherit the holy land It is not a strong fansie but a strong and valorous faith which sets before us the eternal inheritance and enstates us in it Hebr. 11. v. 1. Hebr. 6.12 and 11.1 So the Apostle saith that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjectio the setting before us things hoped for For faith cannot be the substance of things hoped for For if faith were the substance of things hoped for how could the things be hoped
for whereof we have already the present substance But many men are lulled into a carnall security out of a supposed Assurance which they ground upon an empty â—aith which will deceive them in the end when it will be too late to remedy it or prevent it Hence it is that what ever their sins are yoâ— they hold fast their Assurance so that by no meanes they will depart from that And to this end all things are laid and the Scripture is made to speak to their Security so that if they believe they shall then certainly inherit the Land And is not that true that if we believe we shall be saved Mar. 16. and so inherit the land Yes no doubt But what kind of Belief is this Surely no other than the obedience of faith Obj. But is it not said Joh. 3.18 He that believeth on him is not condemned but he that believeth not is condemned already c. So ver 36. He that believeth on the Son hath the everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Yea Hebr. 3.18.19 To whom sware he that they should not enter into his rest but to those who believed not So we see that they could not enter in because of unbelief These are Scriptures which mainly fortify mens imaginations and strengthen their Assurance This is a subtill Stratagem of Satan like a Stratagem in war wherein men can erre but once that irrecoverably To discover this we must know that these testimonies of Scripture are all misunderstood As to the first Joh. 3.18 He that believeth on him is not condemned John 3. v. 18. but he that believeth not is condemned already What other belief is this but obedience of faith This will be cleared out of the next words opposite unto these But he that believeth not c. and who that is appears by the condemnation for unbelief because men love darkness more then light because their works are evill and he that doth evill hateth the light The other two Scriptures are mis-translated to serve their turn 1. Joh. 3.36 He that believeth on the son hath the everlasting life John 3. v. 36. what faith or belief is this on the Son but the obedience of faith â— as it s clear by the context with the next words but he who believeth not the Son the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he who is disobedient to the Son he who disobeyes the Son shall not see life but the wrath of God abideth on him And as far from their purpose is the third testimony Hebr. 3. v. 18 19. Hebr. 3.18.19 To whom sware he that they should not enter into his rest but to those who believed not The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to those who were not obedient and therefore so we must understand the next words So we see they could not enter in because of unbelief that is disobedience as the former words declare The Lord foresaw and fore shewed in type how presumptuous and vainly credulous men would be in these last dayes Ezech. 33.24 Son of man saith the Lord they that inhabit those wasts of the Land of Israel speak saying Abraham was one and he inherited the Land but we are many the Land is given us for an inheritance Wherefore say unto them thus saith the Lord ye eat with the blood and lift up your eyes toward your idols and shed blood And shall yet inherit the Land Ye stand upon your sword â—e work abomination and ye defile every one his neighbours wife And shall ye possess the Land These men claimed inheritance of the holy land under Abraham even as many at this day under pretence of Abrahams faith claim the eternal inheritance But it s quite forgotten what the Lord said to like pretenders who said Abraham is our father John 8.39 Jesus saith unto them if ye were Abrahams children ye would do the works of Abraham but now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham Ye do the deeds of your father and ver 44. ye are of your father the Devil and the lusts of your father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have a will or lust to do Do we not read expresly 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the kingdom of God Herein men are wont much to deceive themselves therefore the Apostle warns us Be not deceived Neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God And therefore this kingdom figured by the holy land cannot be inherited unless first we drive out these inhabitants of it And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to inherit signifies also to dis-inherit and drive out as often Deut. 9. and elsewhere As for positive qualifications rendring us fit to inherit the land I shall name no other then such as offer themselves in the example of Caleb and his seed Remember what means he used to ingratiate himself with the Lord Paramount 1. He was dear to Jehoshua We read them often joyned together Jehoshua and Caleb 2. The Lord stiles him his servant 3. He had another a new spirit the spirit of faith 4. He fulfilled the Lords will after him of all which I have spoken Caleb also had his seed Iru that name imports watchfulness against the temptations of the enemy A duty which concernes us all what I say unto you I say unto all watch And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as much Be watchful and good reason S. Peter addes for your adversary the Devil as a roaring Lion goes about seeking whom he may drink up 1 Pet. 5.8 9. 1 Pet. 5.8 9. It concernes us therefore to be strong in the faith and to rowze the Lion of the Tribe of Judah Calebs Tribe and to implore his aid his watchfulness over us The Lion is so watchful that he never fully shuts his eyes The keeper of Israel neither slumbers nor sleeps A watchful Counsellour is so described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise Counsellour must not sleep all night The Lion also is as strong as vigilant that 's another son of Caleb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elah that is strong as an Oak So strong was Caleb Josh 14.10 11. Calebs third son was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautiful decent and comely as Solomon reckons the Lion among the comely walkers Prov. 30.29 O that we were so qualified for the inheriting of the holy land O that we were so adjoyned unto the true Jehoshua that we were such servants of the Lord that we had that other that new spirit that spirit of faith and valour like that of Caleb that we fulfilled the Lords will after him O that we were such a seed of Caleb so watchful so
John 5. v. 39 40. As the learned Scribes could tell where Christ should be born but themselves went not forth Matth. 2. Ye search the Scriptures c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word appears by the context to be Indicative not Imperative but ye will not come unto me that is believe in me that ye might have life John 5.39 40. Signe The way lies Southward toward the perfect day Numb 14.17 Who will believe that we travail thitherward when our faces are toward the North and the dark land As for means conducing hereunto the Spies who searched the land went from the Wilderness of Zin to Rehob that is from the bushy and thorny way to largeness and latitude v. 21. That no doubt is the way through straits and difficulties We went through fire and water say such travailers and thou broughtest us to a â—arge place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of refreshment Psal 66.12 that 's meant by Rehob here 2 Esdr 7.7 Therefore Rehob was the inheritance of the Tribe of Asher Josh 19.24.28 Judges 1.31 that is bliss and happiness as Asher signifies The afflictions and sufferings of Christ must precede our salvation by Christ 2 Cor. 1.5 6. through the narrow to the broad God shewes the worst first Cut off the right hand c. Strait is the gate and narrow is the way c. The common method of the world is quite otherwise whereby we are first assured of life salvation the holy land and then commanded to perform these hard duties afterward 2. They shall bear their iniquityes the word we turn iniquity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly here understood Metonymically as the effect put for the cause But I see no reason but hereby we may understand the iniquity it self or the guilt of it For howsoever the Lord at the intercession of Moses had remitted the everlasting punishment Num. 14.20 Yet might they be made to feel the burden of their sin according as the Lord threatens in my text And Num. 27.3 The daughters of Zelophe had though they acquit their father of the conspiracy of Korah yet they confess that he died in the wilderness and died in his own sin He bare his iniquity according to Gods sentence in the text although I deny not but that the Metonymical meaning also hath place here when they are said to bear their iniquity in that their carkasses fell in the wilderness Hebr. 3.17 3. According to the dayes wherein they searched the land even fourty dayes each day for a year they shall bear their iniquities even fourty years The reason of this seeming great excess of punishment is because sin is not to be looked at according to the time wherein it is acted but 1. According to the person offended 2. According to the holy and just law violated and the just penalty of that law 3. According to the means of grace offered whereby the sin might have been avoided 4. According to the obligation of the person offending The Lord proportions and measures out the punishments of sin according to the nature extent and degree of continuance in sin Thus he dealt with Tyre and Sidon with Sodom and Gomorrha and with his own people The most just and merciful God in his punishments usually goes less and not to the full extent of his threatnings Chronologers who have exactly counted the years of Israels punishment in the Wilderness they finde it to fall short some moneths of full fourty years And the holy people who ought to be like their God being commanded not to exceed fourty stripes for the greatest fault Deut. 25.3 They Commonly out of equity remitted at least one St. Paul among his sufferings testifies this practice of the Jewes 2 Cor. 11.24 But in bestowing of rewards the mercifull God usually exceeds his promises Esay 35. Where the Lord foretells what miracles the Son of God should work in the dayes of his flesh we read not of casting out Devills nor curing the lepers both which we read frequently done by him The Lord promised David that after he should sleep with his fathers his Son should sit upon his throne but he brought that to pass while David was yet a live and his eyes seeing it 1. Hence it appears that the sin of a day may bring on us a years punishment yea many years yea an eternity if not timely repented of and forsaken 2. The quadragesima of sin may bring a quadringentessimum yea a seculum yea a seculum seculorum of Judgement 3. Hence it followes that there is an everlasting punishment remaining for incorrigible and impenitent disobedient men This is evident from hence because the Lord remitted and pardoned this people their sin as appears Num. 14. ver 20. Yet here the Lord denounceth a punishment against the same sinners 4. It s clear therefore that when God hath forgiven sin as to the everlasting punishment He may and often doth reserve a temporall This is evident as out of the text so by Nahans transactions with David 2 Sam. 12. And the reason is because there is no sin unles timely repented of but its deadly So saith the Lord Jer. 46.28 I will chastise thee in measure and not leave thee wholly unpunished 1. By this means he works further repentance and humiliation in the party sinning 2. It renders the sinner more cautious and wary for the time to come because the rod of Gods correction is upon him 3. It declares that there is a God that judgeth the earth Psal 58.11 4. It is for example unto others that they may hear and fear and do no more wickedly 5. We learn hence that the Purgatory and temporal punishment for sin may be safely admitted in this life 6. Hence its evident that some are judged here that they may not perish with the world 1 Cor. 11. for the destruction of the flesh that the spirit may be saved in the day of the Lord. 1. This reproves their erroneous judgement who think that because God punishes men here a long time therefore he will punish them for ever 2. Those who conclude that they may sin impunè because they see no hurt come of it for the present It s impossible but that they should be punished for it either temporally or eternally 4. The Lord saith to his people in covenant with him ye shall know my breach of promise The words thus translated contain in them these two I cannot call them divine truths but false Axioms 1. The Lord breaks his covenant and promise 2. The Lord will make his people in covenant with him know his breach of promise or covenant Both which as they are most false and absurd so must this translation be which contains them both to say the best of it be most absurd and false These words are variously rendred by divers Translators The Vulg. Lat. and Pagnin turns them thus Cognoscetis ultionem meam my vengeance Munster Irritationem meam my provocation Vatablus and the
Tigurin Bible Prohibitionem meam my prohibition or forbidding Coverdale that ye may know what it is when I withdraw my hand Two other Translations ye shall know my displeasure A fourth ye shall feel my vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing to the purpose The Hebrew word here used signifies neither vengeance nor provocation nor prohibition nor withdrawing the hand nor displeasure How be it I finde no Translation so far from the truth as our last and that of Diodati But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies none of these what does it signifie The word signifies a Breach So Tremellius ye shall know Abruptionem meam my breach So Piscator turns it and explaines the phrase ye shall know how great evill it is when a man breaks himself off from me Or thus That ye may know how great evil it is when I break my self off from any one But the former exposition is the more genuine For this people had broken themselves off from their God and shaken off the yoke of obedience Neque Deus quemquam deserit nisi qui prius Deum deseruerit God forsakes none but such as forsake him first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a breach must suppose something to be broken a breach must be of somewhat The Lord calls it his breach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my breach It must therefore be of something in God whether counsel or purpose and will And these and like words may be understood as well passively as actively The Pharisees and Lawyers frustrated the counsel of God against themselves Luke 7.30 And I am broken by their whorish heart which hath departed from me saith the Lord Ezech. 6.9 God breaks not his covenant and promise with his people but his people break their promise and covenant with their God It s naturally known that when covenants and bargains are made between men he who fails the stipulation and performance of his promise is said to break his promise and covenant not he with whom the other deals falsely and deceitfully For when one of the parties confederate hath broken his bond and covenant the other is left free Thus the Lord layes the blame of covenant-breaking upon his people Deut. 31.16 17. Josh 7.11 Judges 2.20 1 Kings 19.10 and elsewhere very often The Lord assures his people of his keeping covenant with them Deut. 7.9 He is called the faithful God that keepeth covenant and mercy with them that love him and keep his Commandements to a thousand generations Psal 105.8 and 106.45 and 111.5 Dan. 9.4 Nor ever doth he break his promise or covenant unless his people first break with him In which sense we understand Zach. 11.10 and other like Scriptures Whence it will follow 1. That which is said to be broken off from somewhat it hath been whole and one with that from which it is broken off And therefore since the Lord speaks here of his breach of his people from him surely his people had been one with him How else can they be said to forsake him depart from him c. Deut. 5.9 Ezech. 6.9 It is a truth in Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omne continuum est unum what ever is continued is one And such the Lord made the man of one minde one will one heart with himself 1 Cor. 6.17 He who is joyn'd unto the Lord is one spirit the Syriac interpreter adds with him 2. There is no doubt a Breach made between God and man 3. God here and elsewhere complaines of this Breach 4. Since the Lord complaines of his Breach doubtles he cannot be the cause of it 5. The apostate evill unbelieving heart of man turning from God makes this Breach 6. Gods counsells being conditional may by our default become frustrate 1 Sam. 2.30 I said indeed that thy house and the house of thy father should walk before me for ever But now the Lord saith be it farre from me For them that honour me I will honour and they that despise me shall be lightly esteemed According to this condition Paul and Barnabas speak to the contradicting and blaspheming Jewes It was necessary that the word of God should first have been spoken to you but seeing ye put it or rather thrust it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from you and judge your selves not worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of eternal life lo we turn to the Gentiles Acts 17. v. 46. Thus the Gadarens rejected Christ Luk. 8.37 1. Hence it appeares that they are much out who conceive that God makes no other then absolute decrees 2. Who believe such absolute decrees as are no where extant in the word of God 3. How justly does this reprove I fear the most of us of our fickleness and inconstancy how yelding how easy how pliable are we to any the least temptation to break off union with our God How does our vain fear melt our hearts How does our hope of some seeming good carry our souls away from the chief good How does worldly sorrow break our hearts off from our God How does any outward pleasing and delightfull object take us and win us according to that of the Poet Hinc metuunt cupiuntque dolent gaudentque Hence men fear desire grieve and rejoyce These are the four Cardinal affections by which the chariot of our souls is moved and removed from our God So fearfull and cowardly was this people Dut. 1. v. 28. The false spies had discouraged their heart or rather melted their heart For so what is solid and strong by faith vertue or prowess and courage is weakned dissolved and melted by fear fainting and unbelief Gen. 45.26 For fear is the betraying of those succours which reason offereth Wisd 17.12 Hushai makes good this metaphor of the holy spirit here used 2 Sam. 1.7 10. He who is valiant whose heart is as the heart of a Lyon shall melt So fearfull and cowardly are all they who have an evill heart of unbelief in departing from the living God They believe not but betray those succours which the great God the Lord of Hosts offereth them Where of he complaines how long will it be yer they believe for all the signes that I have shewed among them Num. 14.11 They fear their many transgressions their strong and mighty sins Amos 5.12 that they can never be over-come Is there any thing too hard for God That 's the question Not whether the enemy be too strong for thee And therefore the Lord there expostulates How long will this people provoke me Num. 14. v. 11. And how long will it be yer they believe me for all the signes that I have shewed the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have wrought or done among them yea which I have done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in interiore ejus in the midst of them in their heart As they confess Esay 26.12 O Lord Thou hast wrought all our works in us And therefore so much more exprobable
is their base fear and unbelief The Lord expects that men should reason à pari from like reason the most natural argument God hath wrought these signes and wonders for me therefore he is able to do the like and therefore he will do it because he bath promised so to do Thus valiant David argued 1 Sam. 17.37 God that delivered me out of the paw of the Lion and out of the paw of the bear he will deliver me out of the hand of this Philistine So S. Paul reasons I was delivered out of the mouth of the Lion And the Lord will deliver me from every evil work and will preserve me unto his heavenly kingdom 2 Tim. 2.17 18. And so he reasons in behalf of the Philippians Phil. 1. v. 6. being confident or having been perswaded of this very thing that he who hath begun a good work in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficiet will thorowly finish or perfect it until the day of Jesus Christ Phil. 1.6 The timerous and cowardly hearts of men will not suffer them to reason thus Therefore their base fear excludes them out of the holy land Revel 21.7 8. He that overcomes shall inherit all things and I will be to him a God and he shall be to me a son Revel 21. v. 7.8 But to the fearfull and unbelieving and abominated ones and murderers and whoremongers and sorcerers and idolaters and all lyars these have a portion but not in the holy land no but their part or portion is in the lake that burneth with fire and brimstone which is the second death How easily is the heart broken off from God by hope and trust in any creature St. Paul well knew this and therefore warnes Timothy charge them that are rich in this world that they be not high-minded nor trust in uncertaine riches or as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divitiarum incertitudine in the uncertainty of riches but in the living God 1 Tim. 6.17 If they trust in riches if they be joynd to them they are broken off from the living God They cannot serve God and Mammon And therefore David blaming such man saith he walketh in an image Surely they are disquieted in vain He heapeth up Psal 39.6.7 and knoweth not who shall gather them And now Lord what wait I for my hope it self is in thee Psal 39.6 7. Such an heart-breaker is sorrow Prov. 15.13 By sorrow of the heart the spirit is broken For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. v. 10. that sorrow that is according to God worketh repentance to salvation not to be repented of but the sorrow of the world worketh death 2 Cor. 7.10 It breakes the spirit off from the God of life But delight and pleasure in any seeming present good O how violently and suddenly it breakes off the heart from the chief good Unto such an one the Lord speaks in the judgment Psal 50.16 Psal 50. v. 16 17 18. 17 18. Thou hatest instruction disciplin or correction and hast cast my words behind thee How comes this to passe If thou sawest a thief what ever temptation comes to steal away the heart then thou consentedst or wert delighted or pleasedst thy selfe with him and thy portion is with the adulterers For the heart goes a whoring after the eyes Num. 15.38 and the lustfull man becomes patranti fractus ocello His lascivious eye breaks off his heart from the most holy God and melts it into weakness Reuben the beginning of Jacobs strength the excellency of dignity and excellency of power by this means becomes unstable and weak as water Gen. 49.3 4. Of this Apostasie the Lord complains Ezech. 6.9 I am broken with their whorish heart which hath departed from me O Israel Haec fierent si testiculi vena ulla paterni viveret in nobis Would these things be if the spring of holy life so vigorous in our holy Fathers Abraham Isaac and Jacob were derived unto us O Israel Thy God hath never broken his promise with thee he is the faithful God who keepeth covenant mercy with them that love him and keep his Commandements to a thousand generations Deut. 7.9 But thou hast broken promise and covenant with thy God many fourty dayes as this people in the Text did yea many of us more then fourty years Wherefore return O Israel unto the Lord thy God for we have fallen by our iniquity Hos 13.1 and may most justly expect a proportionable punishment for our sins who knowes how soon unless it be prevented by a proportionable humiliation and repentance As when Jonas had proclaimed from the Lord yet fourty dayes and Nineveh shall be destroyed Jonah 3.4 See what effect this wrought ver 5. The people of Nineveh believed God and proclaimed a fast and put on Sackcloth from the greatest of them even to the least of them Nor do I doubt if I may speak a word in season on this Quadragessima Sunday as it has been anciently called but we have altogether as reasonable grounds for a Quadragesimale Jejunium a fast of fourty dayes as the Ninivites had When ever it was or by whomsoever it was first instituted sure I am he wanted not a patern in the holy Scripture Our Lords example unto us is above all other who fasted fourty dayes and fourty nights Matth. 4.2 which was prefigured by Moses Exod. 34.28 and Elias 1 Kings 19.8 who appeared with him in his transfiguration Matth. 17.3 What if we produce a downright precept of Christ for Christians fasting Ye shall finde it recorded in three of the Evangelists Matthew 9.14 15. Mark 2.18 19 20. Luke 5.33 34 35. where the Disciples of John and of the Pharisees move this question to our Lord why do the Disciples of John and of the Pharisees fast but thy Disciples fast not Our Lord answers this question 1. Why for the present his Disciples could not fast They were children of the Bride-chamber and as yet the Bridegroom was with them therefore they could not fast 2. He gives command to his Disciples for after-time that they should fast and gives reason for it The dayes shall come when the Bridegroom shall be taken away from them and then shall they fast in those dayes We read no where that our Lord ever repealed or annulled this precept This precept therefore must stand firm at least while the reason of it stands firm Let us therefore inquire concerning the marriage between Christ and his Church and whether the heavenly Bridegroom be with us yea or no There were three special times observed in marriage not only among the Romans Lacedemonians and other nations but also among the Jewes 1. of espousing and betrothing when the stipulation and promise were mutually made between the Bridegroom and the Bride whence the names of sponsus and sponsa and our English word Wedding from the Dutch Medden to promise this time the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the time of
espousing of which we read Hos 2.19 20. I will betroth thee unto me for ever c. 2. There was an interval or time after their betrothing before the parties came together which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this we understand Deut. 20.7 and 21.13 Judges 14.7 8. Matth. 1.18 Hos 3.3 thou shalt abide for me many dayes 3. There was a time of coming together and cohabitation when the mariage was consummated this time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this time the Lord speaks They shall be my people and I will be their God in Truth and Righteousness Zach. 8.8 of which our Saviour speaks John 14.23 If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him Whence it will not be difficult for us to discern in what condition we are towards the Bridegroom whether our Lord be come unto us and make his abode with us or whether we stand at a distance from him while his Ambassadours woo us and beseech us O wonderful condescent that we will be reconciled unto him 2 Cor. 5.20 Surely where the Bridegroom is there his life and spirit is there his joy and consolation is and they twain are but one For he who is joyned to the Lord is one spirit with him so the Syriac 1 Cor. 6.17 And he who saith he abideth in him Esay 62. v. 5. he himself ought so to walk even as he walked 1 John 2.6 And as the joy to the Bridegroom is over the Bride thy God shall rejoyce over thee Is the heavenly Bridegroom thus gratiously present with us are we thus acceptably present with him let our lives give answer to this question The Lord is with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your being with him 2 Chron. 15.2 If the Lord be not thus present with us 2 Chro. 15. v. 2. we have great need to fast and mourn and pray O Lord which for our sakes didst fast fourty dayes and fourty nights give us grace that we may use such abstinence that our flesh being subdued to the spirit we may ever obey thy godly motions in righteousness and true holiness to thine honour and glory who livest and reignest world without end Amen When ye be come into the land of your habitations which I give unto you So ver 18. when ye come into the land whither I bring you Numb 15. ver 2. Ver. 18. The words are in the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am giving you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am bringing you This seems a very slight exception against the translation but if we shall consider that the Spirit of God by giving and bringing into the land spiritually understands the conferring on believers the eternal inheritance which is the true holy land And how prone men are out of self-love and a strong fansie to assure themselves of bliss and happiness without due qualifications and conditions required thereunto and to be performed on their part it will appear to be the great wisdom of God by such suspension of acts to retain us in our obedience which the good God excites us unto collaterally concurs withal and blesseth with good success So that as we cannot act without him so neither will he act without us As to the words before us there are many examples of this kinde in Pagnins translation which Arias Montanus thought worthy his Animadversion who here instead of Do I give puts Dans I am giving and in place of ingredi facio I make you go in puts ingredi faciens I am making you go in So Tremellius hath here ego daturus sum and ego sum introducturus Nor am I ashamed for the reason named to follow so eminent examples when I endeavour the amendment of our last English translation All the congregation shall offer one yong Bullock for a burnt-offering Numb 15. ver 24. for a sweet savour unto the Lord. What they turn a sweet savour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a savour of rest as the Translators themselves acknowledge where the words are first used Gen. 8.21 with allusion to Noahs name who offered that acceptable saccrifice But if they acknowledge that to be the meaning of the words why then do they not so render them in the Text but rather cast that proper sense into the margent It s answered that the Greek Interpreters turn the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a savour of sweet smell and that S. Paul hath the same expression Ephes 5.2 where he saith that Christ loved us and hath given or rather delivered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Pagnin Vatablus Tigurin Bible tradidit Castellio dedidit himself for us an oblation and sacrifice to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for savour of sweet smell It is true indeed that the LXX so express the words howbeit not as a translation but rather as an exposition of them For so although the burnt flesh of beasts cannot be understood to render a sweet savour yet what is spiritually understood by it the consuming and abolishing of the sin cannot but yield unto the Lord a most pleasant and delightful savour which is properly rendred the Savour of rest by Pagnin Odor quietis of our English Ainsworth For whereas sin brings unrest grief trouble and labour to the most holy God whence it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like and hence he is said to cry like a travelling woman Esay 42.14 and to be pressed down as a Cart is pressed that is full of sheaves Amos 2.13 and to be grieved Hebr. 3.7 and sundry other like hence it will follow in reason that the removal of these grievances must needs be accepted with favour before the Lord so the Chaldy Paraphrast as a savour of rest Thus the Lord saith that the Charets which went toward the North quieted his spirit in the North countrey Zach. 6.8 For the Spirits that are created for vengeance in their fury lay on sore strokes in the time of destruction they powre out their force and appease the wrath of him that made them saith the Son of Sirach Ecclus 39.28 Thus Christ taking away the sin becomes a savour of rest unto his Father Ephes 5.2 And he alone it is who can give quietness case and rest unto those who labour are weary and heavy laden Matth. 11.28 Yet he complains of us that we have made him to serve with our sins and wearied him with our iniquities Esay 43.24 O what a divine work then is it to procure quiet rest and ease even unto him who alone can give ease rest and quiet unto our soules Yea if he gives quietness who can make trouble saith Elihu Job 34.29 Sin and iniquity is that which grieves and disquiets our God that Davus qui turbat omnia that Achan which troubles Israel that Jonah which causeth the storm that Sheba which lifts up his hand against David the
Lord will not permit Israel to meddle with Edom the earthly man so far us to hurt him Deut. 2.4 5. For no man hath hated his own flesh but nourisheth it and cherisheth it even as also the Lord the Church Ephes 5.29 Yet Edom fears that Israel will hurt him as the Lord foretold Deut. 2.4 And therefore Edom saith Thou shalt not pass thorow me or into me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 20.18 The earthly man fears to be restrained of his liberty by the word of God Hereof Israel secures the earthly man v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum non verbum only the word shall not be that is I will not trouble thee with the word And hard expression you l say but it s as hard what the Translators give if read without their supplements But fear is suspicious And therefore Edom will not trust Israel but comes forth to meet Israel with much people the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in populo gravi in or with an an heavie people Edom the earthly man is an heavie burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be born Such are the ceremonies proper to the earthly man Matth. 23.4 Whereof S. Peter saith it is a yoke that neither their fathers nor they were able to bear He speaks of Circumcision Acts 15.10 For they who are circumcised are debtors to do the whole law Gal. 〈◊〉 But droop not despair not O Israel but proceed in thy journey toward the heavenly Canaan the true Jehoshua the true Jesus who is thy Leader he invites thee Come unto me all ye who labour and are heavie laden and I will give you rest all ye who are weary of the burden of the earthly man Edom and much more weary of the burden of sinful earthly man when Esau dwels in Seir that is the Devil Gen. 36.8 for so the Devils are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 17.7 Come unto me faith Jesus and I will refresh you taking off your burden by mortifying and killing the man of sin and correcting and chastising the earthly man and raising up the heavenly man in you who after God is created in righteousness and holiness of truth Mat. 11. v. 29 30. Take my yoke even the cross and patience upon you and learn of me that I am meek and lowly in heart and ye shall finde rest unto your souls For my yoke the cross and patience is sweet or good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Vulg. Lat. jugum meum suave and so the Syriac and my burden the burden of my law and doctrine is light unto those who by the Spirit of life are freed from the law of sin and death Rom. 8.2 Thus having born the image of the earthy we shall bear also the image of the heavenly Would God that were come to pass unto every one of our souls The people spake against God Numb 21. ver 5.6 and against Moses c. Our soul say they loatheth this light bread And the Lord sent fiery Serpents among the people It is the common fault of young travailers toward the holy land that when out of obedience to the voice of God they have left the flesh-pots of Egypt the delights and pleasures of sin they presently look for some refreshing some joy some consolation when contrary to their hopes they come into a desolate and disconsolate howling wilderness a for lorn estate which they complain of Numb 20.5 and call it an evil place The words are emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 20. v. 5. there 's an emphasis upon every word this this evil this place this very evil place And yet if all were quiet and they had no further trouble this estate were the more tolerable But now they meete with strong opposition from Arad the Canaanite 1. who makes war upon them who lead a way some of them captives Such is Arad the wild Ass the untamed and wild nature yet unsubdued in us which inclines or declines and bends us unto the earth and earthly things that 's the true Canaanite these figured out the motions of sin working in our members and warring against the law of our mind and bringing us into Captivitie to the law of sin Rom. 7.23 And who is there of us who has not had his time have not some of us yet our time of wildness and untamedness when we are ingaged in the like journey towards the holy Land For Ishmael the wild Ass among men Gen. 16. or the wilde Ass-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is born before Isaac yea and he who is born after the flesh will persecute him who is born after the spirit and so it is now saith the Apostle Gal. 4.29 And there is no helpe for this untill Ishmael the wild Ass be cast out of dores ver 30. Arad also signifies a Dragon even that red Dragon called the Devill and Satan who like Arad here takes men captive at his 〈◊〉 ◠Tim. 2.26 And who is there among us who may not complain that more or lesse he hath been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessed in a sort and obedient unto him who worketh in the sons of disobedience Ephes 2.2 Who is there of us but is or hath been like that Demoniac who had his dwelling in the Toombs Mar. 5.2.3.4 who hath not sometime lived in dead workes What is now to be done for the taming of this wild Ass but to bring him unto Jesus Matth. 21.2 What is to be done for the freeing our selves from the captivity of Arad but to binde our selves with vowes and promises unto our God that if he will give Arad or whatever force of Arad holds us captive into our hands we will Anathematize and render it accursed which is the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 21. v. 2 3. which Ours turn more generally to destroy When Israel hath atchived this noble exployt Edom the earthly man which must not be destroyed Deut. 2.5 may yet yea must be circumvented the earthly man of flesh and blood must be limited and the Israel of God must set bounds of moderation about him Num. 21.4 This is a long work and hard to be done Numb 21. v. 4. and therefore it s said that the soul of the people was much discouraged word for word The soule of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was shortned or straitned And why should so choyse a motaphore be waived and cast into the margent and a worse put in the Text the Transsators themselves turn the same word so Mich. 2.7 Is the spirit of the Lord straitened Besides there is good reason from the contrary passions of the soul whereof some contract and shorten it as fear and grief and the compounds of them whence Anxietas and Angustia and the like names of straitned and shortned affections Others dilate and enlarge the soule as love and joy whence Latitia joy saith Aquinas is quasi latitia largness And the Apostle
〈◊〉 Dig deep as in a Mine for the sense and meaning of the word yet at length after all their digging and toyl and labour and search with greatest industry and paines they must confess with sorrowful experience that nor knowledge of Languages nor skill in Arts and Sciences though they be good helps while instruments only serviceable instruments nor studies nor watchings nor utmost humane endeavours can admit them into the inmost closet of divine truth until with humility self-denyal prayer they yield their understandings captive to the obedience of that spirit which hath dictated that word and will lead them being so docible and teachable into the knowledge of it And so we shall finde that every one of these hath a meaning suitable and according to the proportion of faith as hath already appeared in part The Lord layes waste and unwals all the sons of Sheth even all men 2 Cor. 1◠v. 5. when he overturns and demolishes their strong holds what are they but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their reasonings rather then their imaginations When he plunders them of their false knowledge and infatuates them 1 Cor. 1.19 20. When he robes them and disrobes them of their false righteousness John 16.10 Revel 3.17 When he easily undermines their towring imaginations and Castles in the air of Assurance which hath no foundation of faith and obedience of faith without which all pretences of Assurance are only from a strong fansie and self-love The Lord hath sworn that the disobedient shall not enter into his rest for to whom sware he that they should not enter into his rest but to those who believed not So indeed our Translators turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that signifies disobedient ones Hebr. 3. v. 18. 1 Sam. 2. v. 6. When he even kills and slayes us by the words of his mouth Hos 6.5 by that sword that goes out of his mouth which is the Word of God Ephes 6.17 Rev. 1.16 yea when he brings down to Hell 1 Sam. 2.6 This is the common passage of all the sons of Sheth even all the sons of God unto the eternal life and salvation even through Death and Hell For so the Lord leads his people wonderfully and so finally convinceth them that even they themselves pass the sentence of condemnation upon themselves when they confess the sentence of God to be most just Of this the Apostle speakes 2 Cor. 1.9 10. 2 Cor. 1. v. 9 10. We 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our selves have had the sentence or answer of death in our selves that we should not have trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our selves but in God raising the dead He shall destroy all the sons of the tayl and these sons are of two sorts according to the two kindes of filthiness 2 Cor. 7.1 1. Of the flesh and so all unclean all lascivious persons Whoremongers and Adulterers are sons of the tayl 2. There is a filthiness of the spirit and so they who have seen vanity and spoken a lying divination Ezech. 13.7 All the false Prophets they are sons of the Tayl Esay 9.15 As for the reason of the former They oppose and confound that orderly way of propagation which the God of order hath prescribed unto mandinde of which above all his creatures he condescends to undertake the preservation and government And therefore howsoever he is the Judge of all the Earth yet all exorbitances all excesses of that kinde come under his special cognisance Whence it is that Er and Onan are said to be punished by the hand of God The Lord slew Er and the Lord slew Onan also Gen. 38.7.10 And 39.9 Adultery is said to be a sin against God And Hebr. 13. Whoremongers and adulterers God shall judge 2. As for the later the reason why the Lord will destroy the false Prophets may be because these sons of the Tayl oppose the God of order in his method and way of saving mens souls and under a pretence of doing the Lords work in edifying their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they subvert or rather destroy mens souls Acts 15.24 Acts 15. v. 24. Perverse and affected counterfeiting in all kindes provokes great indignation in the person counterfeited Since therfore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these sons of a Lye would be taken to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of a Star as the Jewes false Messiah in imitation of this Star in my text would be called since these sons of the Tayl pretend to be sons of Thunder Mark 3.17 The most high God sets himself against them Ezech. 13.8 as the Poets say of their Jupiter that he slew Salmoneus Dum flammas Jovis tonitrûs imitatur Olympi while he counterfeited thunder and lightning Aenead lib. 6. For so the Prophet saith expresly Esay 9.14.15 That the Lord will cut off from Israel Head and Tayl branch and rush in one day The ancient and honourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui vultu suspicitur so Munster acceptus faciebus Esay 9. v. 15. as Arias Montanus turns the words Esay 9.15 we may render them in English whose person or face is respected for there is a lawful respect of persons 1. Commanded as Levit. 19.32 2. Practised and that by Elisha 2 Kings 3.14 he is the Head and the Prophet teaching a lye he is the Tayl which the Lord threatens to cut off 1. Hence may the loose lascivious and unclean persons the sons of the Tayl read their doom The King Christ will destroy them 2. Yea hence the false Prophets who speak lyes in hypocrisie may take notice that the divine sentence is gone forth against them also For they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of the Tayl it is the worst and basest part of the beast whereunto the false Prophets are compared and the Lord threatens that he will cut them off and destroy them Esay 9.14 15. But we must not here forget that sense which the Chald. Paraphrast gives of these words which is this He shall rule over all men And this is harmonical with the great voices in Heaven when the seventh Angel sounded the Kingdoms of this world are or according to many Copies Rev. 11. v. 15. the Kingdom of the world is become our Lords and his Christs and he shall reign for ever and ever For when the humanity is recovered and seriously yielded up unto the divine Nature the whole heaven and heavenly nature congratulates unto God the kingdom of life Rom. 5.17 now taken in and celebrates and prayses the faithfulness of Gods promises Let us now compare these two last Axioms together and in reference one to another and so we shall finde that as in like prophetical speeches they have somewhat of consentaney nature and affection one towards the other and somewhat dissentaney and different yea opposit one to other 1. They have somewhat consentaney and agreeing one with the other And so as the Lord shall smite and smite thorow the
as he who is greater then all and indeed our true Master yet was minister of all so should he who is the greatest among his brethren be as their minister Whence we may reason convictively that if our Lord supposed some of his Apostles and Disciples greater or greatest of their brethren then surely he supposeth they are not equal 2. Hence also appears the spiritual excellency of the eighth day which is the true Lords day when the Lord God omnipotent reigneth and his Kingdom is come unto us in righteousness peace and joy in the holy Ghost For so we shall finde that in this number these are comprehended The number eight is a full number and called by the Pythagoreans the number of justice and righteousness because as it is compounded so it is also resolved into numbers Paritèr pares equal parts and particles of those parts Whence Georgius Venetus observes That they who were saved from the flood were Eight which according to the number of Justice implyes that all who shall be saved must be just men righteous men Yea that Noah for this reason is said to be a just man in his generation Gen. 6.9 Yea he himself is said to be the eighth Preacher of righteousness 2 Pet. 2.5 which is true without that absurd suppliment of person as I have heretofore shewen 2. In this mystical number also of eight the peace is represented when by Circumcision performed on the eighth day Gen. 17. the body of sin in the flesh which lusted against the Spirit Gal. 5.17 is put off Col. 2.11 and we now worship God in the spirit Phil. 3.3 when all jarring dis-harmony all differences between our God and us are silenced and taken away by Christs mediation as the binding cord and we hear nothing but the most harmonical diapason Wherein two things are considerable 1. A Return to the same Tone from whence we departed 2. Though it be not altogether of the same Key yet great agreement great peace there is an union identity and sameness The only difference between them is The one is lower the other is higher These are discernable even to every ear though the learned Musitian can best judge of these things But what is this to us When man thus imitates his God thus returns unto him then as the first day of the Feast of Tabernacles is holy so is the eighth and last also Levit. 23.35 36. When as it was in the beginning so it is now When the one extreme is God the other Man most like unto God and both make a most harmonical and peaceable Diapason There 's but one minde in both 1 Cor. 2.16 One heart in both David according to Gods heart In both one will Gods will done in earth as it is done in heaven O most perfect peace 3. From this righteousness and peace cannot but Echo and resound answerable joy joy in the holy Ghost How can it be otherwise For when the Lord hath circumcised the heart Deut. 30.6 with the circumcision of the spirit on the eighth day the day of the spirit of love and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cleansed and purged it round about according to the LXX and taken away the foolishness of it so the Chald. Paraph. expresseth it so that the man now loves the Lord his God with all his heart and with all his soul when now the mans love is fixed upon what is most lovely even the Christ of God in his Tabernacle the desire of all nations Hag. 2.7 When the man delights in what is most lovely most desireable and most delightful then the desire coming is a tree of life Prov. 13.12 Such joy must then be in great measure proportionable to him in whom we rejoyce and so in a sort unmeasurable and infinite such is the joy in the spiritual feast of Tabernacles when the Lord takes up his Tabernacle with us and dwels with us and we with him Revel 21.3 Such as when Nehemiah even the consolation of the Lord the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Comforter as his name imports keeps the feast of Tabernacles it must needs be joy great joy exceeding great joy Nehem. 8.17 As we may reason from what S. Peter writes to the believers in Christ Whom having not seen ye love in whom though now ye see him not yet believing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye rejoyce 1 Pet. 1. v. 8. or leap and dance with joy unspeakable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorificata glorified joy Such is that which ariseth not from the knowledge of Christ according to the flesh for though we have known Christ according to the flesh yet now we know him so no more for we walk by faith and not by sight by faith in the might and power of God according to which our Lord saith Blessed are they who having not seen yet are believing Joh. 20. v. 29. John 20.29 Who can duely esteem this faith and love but he who can experimentally say My Beloved is mine and I am his Cant. 2.16 The excellency of the holy assembly and restraint on the eighth day may justly reprove both the assemblies and restraints of known wicked men and of seeming holy ones for there are of both sorts The Prophet tells us of an assembly of treacherous men Jer. 9.2 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as restrained themselves from what was good Jer. 9. v. 2. 8. and were in the bond of iniquity He describes them verse 3. They cause their tongue their bow to shoot a lie and have not strengthened themselves for truth in the earth For they proceed from evil to evil and have not known me saith the Lord. And the Prophet gives warning of such Take ye heed every one of his friend and trust ye not in any brother for every brother will not be Israel prevailing with God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will utterly supplant will imitate Jacob in deceiving his brother and every companion will walk deceitfully They will use deceit every one against his neighbour they will not speak the truth they have taught their tongue to speak a lie They have laboured or wearied themselves to commit iniquity Whereupon the Lord tells Jeremy Thine habitation is in the midst of deceit wherefore I am melting them and I will try them saith the Lord. For what shall I do for the Daughter of my people As if the Lord should say they are indeed thus wicked an assembly of treacherous men but some good men there are among them as some gold among much dross wherefore I will melt them and try them Their tongue is an arrow shot out it speaketh deceit One speaketh peace with his neighbour with his mouth but in the midst of him or in his heart he laieth his wait These sins the Prophet found and reproved at Jerusalem and so did David before him Psal 5.5 He had found a like assembly of treacherous men like those before the confusion of tongues Gen. 11. of whom the
it have made it intricate They conclude and agree most-what that by a servile work is to be understood some corporal mechanical or artificial work how be it they hence except works of necessity to be done and such as whereby men may serve one another in love Also by a servile work they understand journeying dancing singing fidling hunting fishing fowling painting marketing going to law doing any work for a reward whence in the Arabic version a servile work is called a work of gain or for gain Light of nature taught the heathen that on their holy days and feast days they must do no work So Tully in his 2d. book de legibus And Macrobius in his first book saith the Priests affirm that their Festivals are polluted if any work be done in them Only they say Feriis agi licere quod praetermissum noceret that such work may be done on their Holy dayes which might do hurt if left undone as to draw an Ox out of a pit Whereby it appears that the Gentiles knew not only the law of nature but somewhat of the Gospel also For this sentence of Scaevola the high Priest hath good conformity with what the only true high Priest delivers upon like occasion touching the Sabbath Luke 13.15 16. According to this account we may finde somewhat like Christianity even among the idolatrous Heathen yea the Heathen if we consider and compare them according to their light with many who believe themselves to be the only Christians they may shame them and all other who place the breach of the Sabbath in sitting at their doors or walking a turn in the field Which haply may be as necessary for some man as plucking a Sheep out of a pit on the Sabbath day And how much is a man better then a Sheep saith our Lord Matth. 12.12 And thence he there concludes That it is lawful to do well on the Sabbath dayes We must therefore inquire yet further what a servile work is Others have conceived that by a servile work is to be understood such work as a Servant or Handmaid is wont to do and thus the LXX call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which because it may signifie a work tending to divine worship which is most-what called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they would rather turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manual labour or work with own hands But surely the Lord would not destroy his own Primitive institution or make that unlawful to be done which he himself commanded our first parents to do and that in the state of innocency For so we read that the Lord commanded them to subdue the earth Gen. 1.28 and 2.15 It s said that the Lord God took the man and put him in the Garden of Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to till it which is the word before us here rendred servile or of servitude doubtless if such a work were at any time unlawful to be done the Lord would not have commanded them while they were in their integrity to do it We are therefore yet to seek what is that servile work which is here forbidden to be done on the eighth day There is no question but Israel according to the flesh understood by a work or works of servitude such as they wrought in Egypt when the Egyptians made them serve with rigour Exod. 1. v. 14. and made their lives bitter with hard bondage in Morter and in Bricks and in all service in the field with all their work wherein they wrought with rigour But whereas old things are past away 2 Cor. 5. v. 17. and behold in Christ all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are made new and according to the promise the Lord now brings his people again out of the land of Egypt Zach. 10.10 we must understand now other servile works answerable unto the spiritual Egypt the land of Ham the servant And therefore Origen interprets the doing of Israels works in Egypt Opera carnis terrena opera opera seculi actûs terrae lutea explere ministeria to do the works of the flesh earthly works worldly works deeds of the earth and to fulfil durty offices or services It rests therefore that since according to our Lords decision it is lawful to do well on the Sabbathday well-doing is not forbidden on the eighth day so that the sirvile work is the sinful work whosoever commits sin is the servant of sin John 8.34 Hence it is that the sinful man yields his members servants to iniquity unto iniquity that is from one degree of iniquity unto another and so he becomes the servant of sin Rom. 6.19.20 A servant of corruption 2 Pet. 2.19 A vassal unto divers lusts and pleasures Tit. 3.3 So that every sin is a servile work such as rvery ones ruling lust commands him to do The reason why no such servile work is to be done on the eighth day may appear from 1. Divine authority forbidding it the Lord saith ye shall do no servile work 2. In regard of the work it self which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin and iniquity unlawful in its own nature and therefore it brings a prohibition with it it s that which ought not to be done 3. In regard of the quality of the work forbidden servile work a work of servitude and therefore mis-beseeming yea unlawful for those whom Christ made free 4. In respect of the eighth day which is the day of the Spirit as hath been shewen and where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Yea 5. The seventh day imports a cessation and rest from all servile work No Manna was then to be gathered Exod. 16.6 No labour for the meat that perisheth John 6.27 No distracting care what we shall eat or what we shall drink if we have tasted that the Lord is gratious 1 Pet. 2.3 No journeying on the Sabbath Exod. 16.29 but every one must tarry in his place Now God himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place and its one of the Names of God And if all our works be wrought in God John 3.21 we shall then keep the Sabbath well unto the Lord. Cain went from his presence and then whither went he he dwelt in Nod Instability Nimrod went from him and wrought a servile work he built his Babel his work of confusion No fire was to be kindled on the Sabbath day Exod. 35.3 Ye read of iniquity burning like a fire Esay 9.18 A fire of envie which is not kindled on the true Sabbath Esay 11.13 A fire of legal zeal which I know will burn against this exposition of the Sabbath in some yong Disciples like those Luke 9.54 which is there quenched No buying or selling must be on the Sabbath Nehem. 13.15 For the time is short that they who buy shall be as though they possessed not 1 Cor. 7.30 Accordingly the Prophet speaking of the great Sabbath saith there shall be no Canaanite
that is no Merchant no buyer or seller in the house of the Lord Zach. 14.21 There must be no bearing of burdens on the Sabbath Jer. 17.22 Hebr. 12. v. 1. We must lay aside every weight that presseth down and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that so easily besets us in every circumstance And therefore the Lord comforts his people against Assur that is the besieging sin Esay 10.24 And he gives a reason ver 27. In that day his burden shall be removed from off thy shoulder Esay 10. v. 27. and his yoke from off thy neck and his yoke shall be dissolved or broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unction or the anointing of the Spirit of God which gives the true liberty Yea the Lord mindes his people Levit. 26.13 of his redemption and freeing them from the Egyptian slavery I am saith he the Lord your God Lev. 26. v. 13. which brought you forth out of the land of Egypt from being bondmen to them and I have broken the bands of your yoke and made you go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In erectione erect or upright which is the posture of liberty and freedom And therefore the Chald. Paraphrast turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In libertate in freedom as the contrary posture of being bowed down is a signe of bondage and servitude Rom. 11.10 Ever bow thou down their back 1. Observe we hence what that is which enslaves and abaseth those who otherwise are most noble and free-born what else but servile work or work of servitude Even Adam who was the son of God by his fall became the servant of sin And of all Adams posterity Ham the son of just Noah so noble that he was by divine estimation better then all men of his age and taken in exchange for the world Ecclus 44.17 His son Ham by his iniquity became a servant of servants so that the Egyptians his off-spring have been and yet are until this day the Drudges of all Nations as I have formerly shewen on Gen. 9.25 And he hath stained all his issue with a black spot spread over all their bodies a mark of a black sinful soul Yea the Israelites of the noble stock of Abraham free-born were yet abased and sold under sin and became the servants of Cushan Rishathaim even the blackness of both iniquities inward and outward and him they served eight years the full time of the spirit of bondage until they cried unto the Lord and he raised up a Saviour in the fulness of time until Gods time Judges 3. v. 8 9. that is Othniel came even the Saviour and delivered them Judges 3.8 9. An express figure of Christ our Saviour whom God the Father raised up and sent him to bless us by turning every one of us from our iniquities Acts 3.26 And accordingly Christ in Gods time even in the fulness of time he gave himself for us that he might redeem us from the blackness of all iniquity outward and inward and that he might purifie unto himself a peculiar people zealous of good works Tit. 2.14 How free was Ahab even the King of Israel yet he sold himself to commit iniquity became a very servant How much more free was King David yet hear how he groans under the burden of his sins Mine iniquities saith he have come over mine head as an heavie burden they are too heavie for me and as a man bowed under his burden ver 6. I am wreathed or wryed and pressed down exceedingly Psal 38. v. 6. Psal 38.6 So was the noble daughter of Abraham whom Satan had made crooked and bowed down a figure of the noble heaven-born soul which is by sin averse from heaven and heavenly things and bowed down to the earth and minding earthly things yea abased even unto Hell 2. The eighth day is a day of liberty It is the day of the spirit and where the Spirit of the Lord is there is liberty Howbeit its a Paradox a day of restraint yet a day of liberty It is a restraint from sin and restraint and binding unto God which is to be free indeed Gods service is perfect freedom No man is ever made or permitted to be so free indeed so licentious as to be left to the bent and inclination of his own will but as he is freed from the bondage of sin and servile works he comes under the yoke and service of Christ and his righteousness And this is the end of our redemption that being delivered out of the hand of our enemies we should serve him our Redeemer without fear in holiness and righteousness before him all the dayes of our life Luke 1.74 75. So the Apostle Rom. 6. v. 22. Rom. 6.22 being made free from sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made servants of righteousness For this end our conscience is purged by the blood and Spirit of Christ that we may serve the living God Hebr. 9.14 And for this end the people pray for deliverance from their enemies that they might serve the Lord. And we may well confess and pray with them 1 Sam. 12.10 we have served Baalim and Ashteroth our Lording lusts our riches our flocks they are our Baalim and Ashteroth now deliver us out of the hand of our enemies and we will serve thee O ye sons and daughters of God ye who are hasting the coming or presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the day of God 2 Pet. 3. v. 12. and tending toward the eighth day desiring to become born of the Spirit let not us abase our selves to the servile works of sin We are of the light and of the day and ought to walk as the children of light and of the day This is Christs day which Abraham saw and rejoyced John 8. ver 56. John 8.56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham your father rejoyced that he might see that my day Not only that he foresaw the time of Christ in the flesh though that also may be a truth as Abraham desired to see by vision or experience or some other way of revelation when or what manner of time the time of Christ should be when in spirit he desired a signe to assure him that he should possess the land of rest whereby the spiritual promises of God were signified For so he saith Lord how shall I know that I shall possess it Then God shewed him a vision Gen. 15.8 So that in that sense it may be a truth that Abraham then had seen that day of Christ But doubtless Abraham had seen Christs day in his soul and spirit and had obtained the rest of his soul even the day of Christ And this appears evidently by the following words Thou art not yet fifty years old say they and hast thou seen Abraham Our Lord answers Before Abraham was born I am Before Abraham was born so it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
world that light of faith which precedes in our regress and return unto our God Deus lumen perfecit operibus suis 2. There follows Discrimen honestorum turpium that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament dividing between those waters above and those waters beneath even that spirit of faith discerning whereby we know how to refuse the evil and choose the good to sever the spiritual and heavenly love from the carnal and earthly other wise the former as experience often proves would easily degenerate into the later Col. 2. v. 5. unless there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 A Firmament of faith and divine and spiritual wisdom to put difference between them 3. Thirdly there is a separation of the waters from the earth when the natural and sensual passions are gathered together and made subject to divine reason Then the minde free from sensual delights and other perturbations as the earth dryed from the waters must bring forth the Plants of Gods planting 4. Because the light must not be hid and put under a Bushel but on a Candlestick that may give light to all and shine before men two great lights the Sun to rule the day even the great light by which we see God the light In lumine tuo videbimus lucem and the less light to rule the night even humane wisdom to guide us in the affairs of this life which is but as the night in regard of the day light of Heaven The Stars are examples of the holy ones they who turn many to righteousness who shine as the Stars Dan. 12. to whom the children of Abraham are compared Gen. 1 5. 5. Moving creatures the motions and inspirations of Gods Spirit The gifts and graces of the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charismata So one of the most ancient and pious Fathers understood that word By these we take the wings of a Dove and we flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the face of the firmament by contemplation and elevation of the minde above all earthly things By these our soul escapes as a Bird out of the snare of the Fowler 6. Then the earth brings forth the living souls even such as live unto God and are conformed unto him with whom God is so delighted that he approves it is good and cooperates with us saying Let us make Man after our image even male and female the female the thoughts 2 Cor. 11. which receive the seed of God A facie tua concepimus Domine peperimus spiritum salutis the male when he works according to grace received Thus the man being perfected is fruitful and multiplies and brings forth fruit and fills the earth even the earthly man with the gifts of Gods grace so that the heart and the flesh rejoyce in the living God Thus he brings under the earth and subdues it and all the beasts Thus the man after his six dayes egress returns and comes to the seventh and so both meet in the Sabbath the true rest Esay 64.5 Thou meetest him that rejoyceth and worketh righteousness that remembers thee in thy wayes Behold the glorious patern propounded to our imitation even God himself God goes out of himself by six dayes or degrees and rests in the seventh and man goes out of himself by six dayes and he also rests in the seventh But whereas there are two things in rest considerable rest from something and rest in something this is the first rest even rest with Christ according to the flesh being armed with the same minde and dying to him The second rest is in Christ according to the Spirit even in the eighth day when we return again into God as our Lord saith John 16.28 I come forth from the Father and am come into the world again I leave the world and go to my Father For we are also come forth from the same Father Luke 3. ult Acts 17. into this troublesome world that we may return by the like six dayes and then finde our rest in God Blessed are the dead who die in the Lord even so saith the Spirit that they rest from their labours in Christ to whom they live who are dead unto the world and then arise with Christ unto a better life even the resurrection and the life of the eighth day I am come that they might have life and have it in more abundance 2. Hitherto we have considered these seven dayes preceding the eighth with reference to Gods creation and according to their mysterie let us now consider them more plainly and in reference to our duty And so we read of six legal dayes or lights of the Law which must fit and prepare us and lead us unto the seventh and eighth day I read them in a very pious Author who is called Hiel and stiled by Arias Montanus who himself was a great light of his age Christianae veritatis viventis testis cui nomen ipsa Christi virtus veritas Hiel indidit a witness of the Christian living truth to whom the power and truth of Christ gave the name Hiel The first six lights he names in this order 1. The Light 2. The Hearing 3. The Understanding 4. Confession 5. Obediencè 6. Delight and Pleasure in the law of God Which we may illustrate thus We have the two former Prov. 20.12 The seeming eye and the hearing ear the Lord hath made them both Leah is labour which brings forth Reuben the son of light and Simeon the hearing in the humanity Out of the mouth of the Lord comes understanding Prov. 2.6 or wisdom which is to fear the Lord and to depart from evil Job 28.28 Then follows confession of sin which we now forsake and finde mercy whence we take courage to be obedient unto righteousness Rom. 6.16 So that by frequency of obedient actions we attain to delight in the law of God according to the inward man Rom. 7.22 This is that they call a good will which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vigil Eve or preparation for the Sabbath day or rest from sin which is the dawning of the eighth day when the day-Star ariseth in our hearts 2 Pet. 1.19 O ye free-born Israelites Who desire the appearing of the last day the great day of the feast of Tabernacles let us finish our six dayes works and keep the seventh a holy Sabbath a restraint a rest from all our sins 2 Pet. 3. v. 11.12.18 and hasten the coming or presence of the eighth day the day of God in all holy conversations and godlinesses So shall the Day-Star arise in our hearts and the Son of God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle with us To him be glory both now and to the day of eternity 2 Pet. 3.18 Deuteronomy These be the words which Moses spake unto all Israel on this side Jordan Deut. 1. ver 1 2. in the Wilderness in the Plain over against the Red Sea between Paran and Toph l and Laban and Hazeroth
their parents They are a part of them and therefore they fear all evil that may befal them as incident unto themselves 2. Of children the males commonly take up most of their parents affections Your sons because these carry their fathers name and propagate it unto posterity These build up their fathers house and family whence they have their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build 3. Of children and males the little ones and of little ones the least takes up most of their parents cares the word is here in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parvulus your little one which is here rendred little ones So careful was Jacob for Joseph the yongest and afterward for little Benjamin 4. See from hence what is our Primitive estate the state of innocency the not knowing of good and evil otherwise then God knowes it the good as to love it and do it the evil as to hate it and avoid it Thus not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man is made So Solomon saith that God made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man upright and its evident it must be understood of man in general for it followes But they have found out many inventions Eccles 7.29 Yea how can man be said to be fallen man unless we first have stood 5. Take notice hence what is the fallen mans estate The knowledge of good and evil The knowledge of the good and holding it captive under the evil the disobedient knowledge of what is holy just and good The knowledge of the evil the obeying unrighteousness Rom. 2.8 6. Observe what good education of children there was among the people of God and that under evil parents All under twenty years are here called little ones and they retained their innocency so that they had not known good and evil Such a little one was Saul in the beginning of his reign innocent as a childe of one year old 1 Sam. 13.1 as the Paraphrast improves the Hebraism and the Lord tels Samuel and he saith to Saul when thou wert little in thine own eyes c. 1 Sam. 15.17 If evil fathers love their children care for them procure good for them how much more shall your heavenly Father give good things Matth. 7.11 Yea his holy Spirit Luke 11.13 unto his children who ask it of him 2. The Lord saith your little ones which ye said should be a prey and your sons which in that day had not known good and evil they shall go in thither and unto them will I give it and they shall possess it These words contain the Lords frustration and disappointment of the unbelieving and rebellious fathers fears and cares touching their little ones for whom their heavenly Father provides better The sins of evil parents shall not prejudice or hurt their children as to their entrance into the heavenly countrey Note hence the qualification of those who shall enter into the holy land even the little ones even they who have not known the good and the evil Such little ones not knowing good and evil we have been innocent simple without malice humble and obedient 1 Cor. 14.20 But when we grow up from this childehood we lose our innocency become subtil crafty malicious prowd disobedient and so we are excluded out of the holy land for none such inherit it 1 Cor. 6.9 10. The holy Spirit could as well have expressed it self in the plural and it had been more proper to this place had it intended only a literal meaning of these words Our Lord saith that our little one and our sons shall go in c. There is one in us and he a little one whom we know not Joh. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble and lowly and little in his own eyes and the Teacher of littleness Matth. 11. whom we have esteemed stricken smitten of God and afflicted Esay 53. even exposed as a prey to the roaring Lion and such as are the sons born of the everlasting Father For what one man is he who shall chase a thousand Josh 23.10 Who when he ariseth scatters all his enemies Psal 68.1 He is the guide and Captain of all his little ones who know not good and evil This is that one who obtaines the prize and all his little ones through him 1 Cor. 9.24 Let us strive to enter into the promised land It s the same exhortation in the type and figure which our Lord Jesus gives to his Disciples under another metaphore when he exhorts us to strive to enter in at the strait gate We are estrang'd from the womb and turnd backward full and swollen big with the knowledge of good and evil 1 Cor. 8.1 2. And so we proceed and flatter our selves in our knowing knowledge and thereby justifie our selves when all this while we are more and more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alien'd from the life of God while we think our selves neer unto it yea partakers of it Thus the Cynic wittily reproved the Stoicks whom they laughed at because he walked backward in their School Ye jeer me saith he but think your selves wise who go backward in your life A tart retorsion and a true one And therefore there is a necessity of rav'ling all our partial work Our Lord assures us of this Matth. 18 v. 3. Matth. 18.3 Verily I say unto you except ye be converted or turn'd about and become as little children ye shall by no means enter into the kingdom of heaven Wherefore let us pray to the Lord that he will set that little one in the midst of us that we may be renewed in the spirit of our minde that we may put on the new man who is renewed in knowledge according to the image of him that created him that so we may become fools in this world that we may be wise that we may become little ones like that little one that we may know the good and the evil as God knowes it That we may so run so strive that we may obtain That we may enter into the holy land and receive the kingdom of heaven as little ones through the little one the heir of the kingdom Jesus Christ our Lord. NOHMATOMAXI'A OR The Conflict with Evil Thoughts SERMON XII Deuteronomie 2. ver 24. Rise ye up take your journey and pass over the river Arnon Behold I have given into thy hand Sihon the Amorite King of Heshbon and his land Begin to possess it and contend with him in battle THese words are part of a Military Oration whereby the Lord of hosts exhorts and stirs up Israel to engage themselves in war against Sihon King of Heshbon and thereto he encourageth them by a free gift of him and his land into their power Wherein we have 1. A forcible cohortation adhortation or manifold exhortation 2. A powerful inducement and motive perswading thereunto The exhortation is 1. Preparatory to the war Rise ye
belly for the sins of the belly nor our hands for violence nor our feet for a vagrant life nor was the Spirit implanted in us ut insidiarum fraudum iniquitatum cogitatorium fieret that it should be made a study of treacheries and of frauds and of iniquities So Tertullian de spectaculis cap. 2. Sihon is called here an Amorite and elsewhere also King of the Amorites An Amorite is Locutuleius a great Prater a bitter talker So that when Sihon is said to be an Amorite and King of the Amorites we understand that evil spirit which sweeps away extirpates and roots out of us all good and wholesom words Hence Amorite has the name and sets in their places all devouring words all words that may do hurt Psal 52.4 Hence we may learn part of that hard lesson which Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came down from heaven Know thy self If heavenly thoughts if the precious thoughts of God lodge in us Psal 139.17 without doubt Gods Spirit acts and rules us And that Spirit will prompt us to speak good and wholesom words which convey grace to the hearer For then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Indwelling Deity the Essential word of God takes up his residence and dwelling in us But if vain sinful and wicked thoughts dwell in men they declare plainly what Spirit rules and acts in them that Sihon the Amorite and King of Heshbon and King of the Amorites reigns in them And he suggests foolish vain sinful bitter words and sets the tongue on fire from Hell James 3. I well know how men are wont to excuse themselves that their hearts are good though their words be evil so saith that wanton Epigrammatist Lasciva est nobis pagina vita proba est Our book 's lascivious but our life is good It s impossible Words are a great part of our life according to which we shall be all justified or condemned Matth. 12.37 James 3. v. 11. That argument of S. James is unanswerable Jam. 3.11 Doth a Fountain send forth at the same hole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is sweet and that which is bitter If therefore as a Fountain casts forth her waters so foul-mouth'd men cast out their wickedness Jer. 6.7 there is no question to be made but Sihon the Amorite reignes in those souls the word of Belial dwels in them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living Word of God harbours not there There is no concord between Christ and Belial that is the Devil as the Syriac there turns it Satan 2 Cor. 6.15 2. Sihon also hath his land which is the land of Gilead but since Sihon was King of the Amorites and that land in his possession it was called the land of the Amorites Gilead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Acervus testimonii an heap of testimony or witnessing which figured the multitude of the divine witnesses the Prophets of the Lord and all believers who give testimony unto the truth and power of God the cloud of witnesses Hebr. 12.1 Hence was Elijah the Tisbite 1 Kings 17.1 Elijah the Tisbite that was of Gilead When Sihon is King of the Amorites all the heap of witnesses all the Prophets testimonies are made matter of talk All that men read all they hear all they meditate all they learn by reading hearing meditation it is to talk it out again And freely and openly to speak my fears I am perswaded that Gilead is yet in the Amorites hands I much fear that what the Lord tells his Prophet is verified and fulfilled of our times may I not say also of this place Ezech. 33.30 2. The Lord gives Sihon the Amorite King of Heshbon and his land into the hand of Israel But quo jure By what right does the Lord give these into the hand and power of Israel by a manifold right For although the Lord by reason of special covenant with Abraham and his seed vouchsafed to be styled the God of Abraham Isaac and Jacob and the God of Israel yet the Lord had made a covenant also more general with Noah and his seed after the flood and consequently with all nations descending from them Gen. 9.10 11. So that not only by right of creation and preservation which is creation continued and by right of redemption from the flood whereby he redeemed them from death but also by right of covenant yea jure forisfactionis by right also of forfeiture by breach of covenant all became obnoxious and liable unto the just judgement of God so that by a manifold right he might dispose of them and theirs their persons and estates as here of Sihon and his land Mysticè 1. Observe O thou Israel of God how potent and subtil how malitious enemies thou hast even after thou hast past over the river Arnon The spiritual childe meets with some opposition the flesh lusts against the spirit this was figured by Esek Contention which Isaac first met withal But when that 's overcome greater enmity ariseth that 's Sitnah the strength of Satanical hatred Both must be subdued before Isaac comes to Rehoboth the latitude of freedom Gen. 26.20 21 22. The Ephesians had conquered the former and were now in conflict with the later to whom S. Paul saith we wrestle not with flesh and blood such as the Galatians as yet little children Gal. 4.19 had to fight withal Gal. 5.17 but against Principalities against Powers against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly rulers of the darkness of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I render against the spiritualities of wickedness in heavenly things Ephes 6.12 Ephes 6. v. 12. That is saith Aquinas the very power and strength of wickedness Such enemies as David complaines of Psal 56.2 They who envie me have swallowed me up all the day Psal 56. v. 12. For many fight against me from on high so the LXX and Tremellius Prowdly or arrogantly so Piscator and Coverdale although David may be understood to direct his complaint unto God by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here so Psal 92.8 Mich. 6.6 2. Note hence O Israel how great a strength is imparted unto thee by thy God even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hyperbolical or exceeding greatness of his power to us-ward who believe Ephes 1.19 3. Hence its evident that one spirit does not act in all men for if Sihon King of Heshbon extirpate and root out the good thoughts out of the heart and implant evil thoughts in their room and the Israel of God hath a spirit of power from the God of life to destroy Sihon and root out all the evil thoughts out of the heart and implant good thoughts there surely these divided opposite contrary acts cannot proceed from one and the same spirit It s our Lords argument That Satan cannot cast out Satan but the finger and Spirit of God it is which is contrary to Satans spirit which casts
of God and friends have communionem consiliorum voluntatum communion of counsels and wills And therefore David hates vain thoughts Psal 119.113 2. Entertain good thoughts and highly esteem them they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God unto thee Thou canst not think any thing of thy self as of thy self thy sufficiency is of God So David esteemed his good thoughts How pretious are thy thoughts unto me O God! How great is the sum of them Or Psal 139. v. 17. how strong are the heads of them There are leading good thoughts which if they be followed will prove exceeding strong Such was that of David Psal 119.59 I thought on my wayes and what came of it and I turnd my feet unto thy testimonies I made haste and delayed not to keep thy Commandements The Apostle knew full well how powerful good leading thoughts are Phil. 4.8 Having reckoned up things true honest just pure lovely of good report what ever vertue what ever praise think saith he on these things and then The God of peace shall be with you These are able to cope with Sihon King of Heshbon both in strength and number for so it followes if I number them they are more then the sand More and more mighty were they with David when all nations compassed him about yet so strong was he that in the Name of his God he doubted not but he should cut them off Psal 118.10 11 12. But when did all Nations compass David about The Psalm how ever some understand of David in the history yet it cannot be made good of him but of Christ the spiritual David and his Church as it is plain by evident proof v. 20. 26. And most true it is that all Nations have compassed him about Yea swarms of temptations from evil thoughts as of Bees have compassed him about for he was tempted in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 4. v. 15. according to similitude without sin Hebr. 4.15 And in that he hath suffered being tempted he is able to succour those who are tempted Hebr. 2.18 And therefore he being the minister of circumcision for the truth of God even the true circumcision of the heart Rom. 15.8 He cuts off all the vain sinful thoughts Psal 118. v. 10 11 12. from the heart and so circumciseth it And thence it is that Psal 118.10 11 12. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will circumcise them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies and it s thrice there used importing the circumcision 1. Of the Father in the place named Rom. 15.8 2. Of the Son Col. 2.11 3. Of the Spirit Rom. 2.29 Phil. 3.3 And accordingly he circumciseth his Church under all these dispensations What though the Gyants the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth-born thoughts arise against thee Are any are all of them too mighty for thy God to overcome Retyre unto thine own heart and to thy God there and to his pretious thoughts When the heart is let loose and the thoughts not kept at home thousands of wicked imaginations break in and fill the soul and indispose it towards God and weaken it and disable it for resistance of the spiritual enemy Nunquam tam bene quis exit quin sit intùs manere melius Never does any go abroad but it s much better to stay at home The mighty God is the good mans dwelling place Psal 90.1 Through him the Zamzummim the wicked thoughts are subdued and brought under the obedience of Jesus Christ Deut. 2.20 21. 2 Cor. 10.5 3. Let us put on the whole armour of God that we may be able to stand against the wile of the Devil For we wrestle not onely against flesh and blood carnal thoughts only which are as Flesh-Flyes but also against the spiritualities of wickedness Ephes 6.11 12. Wherefore let us gird about our loynes with truth The loynes are the seat of lust both inherent and acquisit The beast he stirs up evil affections there Job 40.16 His strength is in his loynes and his force is in the Navel of his belly The Apostles counsel is therefore to gird up the loynes of our minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our reason or discursive faculty 1 Pet. 1.13 There 's great danger to be foyld at the weapon While Eve a figure of the thoughts 2 Cor. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not mindes but thoughts and acts of the minde adventured without this girdle 2 Cor. 11. v. 3. to reason with the Serpent she was conquered And while Eves children are un-girt in their thoughts while they do ad morem discincti vivore Nattae live without regard had to their thoughts Sihon soon prevailes over them The brest-plate of righteousness Lights and perfections were in Aarons brest-plate and they are required in all those who are made Priests unto God to be so armed Levit. 8.8 Ephes 6. v. 14. and having your feet shod shooing your feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the preparation of the Gospel of peace or with the confirmation and establishment Thou walkest in the midst of snares Ecclus 9.13 Briars and Thorns are with thee Ezech. 2.6 while we have to do with Sihon and his Heshbonites evil thoughts spirits and men we had need to be well shod Not so when we converse with good thoughts good spirits and good men When Moses came with his feet shod towards the Mount of God Exod. 3. v. 5. Josh 5. v. 15. the Lord bad him put off his shooes Exod. 3.5 So said the Angel to Jehoshuah And there is the same reason alleaged to both because the place was holiness No Briars no Thorns there there 's no need of fencing and arming our selves unless against thoughts and words and men of Belial 2 Sam. 23.6 7. Adde to these arms the shield of faith the helmet of salvation and the sword of the Spirit which is the Word of God praying with all prayer and supplication at all times or in every season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every opportunity yea in season and out of season continually in the Spirit and watching thereunto with all perseverance and supplication for all Saints This part of the spiritual armour is not fixt to any part of the body as others are for herewith the whole armour of God is knit together Thus being armed with the weapons of our warfare mighty through God for the pulling down of strong holds 2 Cor. 10. v. 5. casting down reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and every height or high thing exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the knowledge of God and captiving every thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the obedience of Christ 2 Cor. 10.5 So will the Lord of hosts give Sihon and Heshbon into our hand and power and tread Satan under our feet shortly For this end The grace of our Lord Jesus Christ be with you Amen Rom. 16.20 What nation is there so great that hath God so nigh unto them
Taking up the Cross 1. Self-denyall stands as a Porter to keep the dore of the heart And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to keep signifies all the Porters duty in three acts Observare Cohibere prohibere 1. To observe who comes in and who goes out For so every one ought to take heed what thoughts enter into his heart and what desires run out 2. To keep the heart at home that it go not after the eyes Num. 15.39 3. To award and keep off temptations Job 31.1 2. The Cross and patience of Jesus Christ is as a strong dore with locks and barrs to withstand and bear off all forcible entry And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Prison-house Gen. 40.3 According to our Lords precept Luke 21. v. 19. Luke 21.19 In or by your patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possess ye or gain ye the possession of your souls Such diligent heed must be taken for the avoiding of great evills that otherwise will follow That 's the third divine Axiom 3. Israel ought to take heed to himself and keep his soul diligently lest he forget the words which his eyes have seen and lest they depart from his heart This point adds to the former the consideration of the ends why Israel ought to take heed to himself and keep his soul and these ends are powerful reasons of this important duty from the great and imminent danger which will ensue upon the neglect of it Wherein we have 1. The caution or warning only take heed to thy self and keep thy soul diligently 2. The peril and danger that otherwise will follow lest thou forget the words which thine eyes have seen and this danger brings in another lest these words depart from thine heart Herein we must enquire what forgetfulness is which because its a privation and privatives are best known by their positives we must first learn what memory is and what it is to remember which according to Plato Speusippus and others of that School is Cogitationes conservare to keep our thoughts And they say that the better memory is Dispositio animae inhaerentem veritatem custodiens a disposition and frame of the soul keeping truth inherent in it But these descriptions seem too strait for the nature of memory Others therefore ascribe two offices unto it others three 1. To lay up in memory 2. To retain 3. To recall to minde The two former may be reduced to one 1. As to keep and retain the thoughts 2. To recal them when they are lost or in danger of losing when we have use of them Thus Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laid up and kept in his memory the dreams of his son Joseph Gen. 37.11 So did Mary keep in her heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the words which were spoken of Christ by the Shepherds Luke 2.19 Luke 2. v. 19.51 And again v. 51. His Mother kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these words Our Translators turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former place things in the later more advisedly sayings And as to remember is to commit and retain our thoughts in memory so likewise it signifies to recal them as Luke 22.61 Peter remembred the words of the Lord Luke 24.6 7 8. To forget therefore is to lose our thoughts and let them slip out of our custody and keeping So the Apostle understood forgetfulness Hebr. 2.1 If we inquire into the reason of this warning it proceeds from the great love of God toward his Israel 1. He knowes the excellency of the words and things committed to our trust and the custody of our memories even the holy and blessed Trinity and the work of our creation Eccles 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators the Law of God the Father Malac. 4.4 The Redemption by Jesus figured by bringing Israel out of Egypt Deut. 16.3 Jude v. 5. Vulg. Lat. Sins committed against so great grace Deut. 9.7 Ceasing from our sins figured by the Sabbath Exod. 20.8 and many the like which is not a bare memory but such as puts us upon sutable duty Verba sensuum innuunt affectum effectum words of sense inward and outward import affection and effect answerable thereunto as Deut. 8.18 19 20. Psalm 22.27 and many the like 2. These are too sublime and of too high a nature for the foolish heart of man left to it self to contain Prov. 24.7 And there is in us by corrupt nature a stupidity and dulness in regard of spiritual things Hebr. 5.11 And Satan with his evil spirits interpreted by our Saviour the fowls of the air is watchful to catch the Word of God out of the heart when it is sowen Matth. 13.19 He is ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drink and swallow up the precious liquor of the spiritual doctrine if we let it slip and it run out of our vessels 1 Pet. 5. v. 8. Hebr. 2.1 1 Pet. 5.8 3. The memory it self is frail and weak as a vessel that has got a fall that 's crackt and riven So saith the Wiseman that the inward parts of a Fool are like a broken vessel he will hold no knowledge as long as he liveth Ecclus 21.14 4. The memory is too often full of somewhat else and so intùs existens prohibet extraneum a vessel full of one liquor will not hold another Non datur penetratio dimensionum two bodies cannot be in one place nor two contrary spirits in one soul The Fool full of his own knowledge cannot receive divine understanding Proverbs 30.22 Great need therefore there was that the Lord should warn us of this danger 1. Whence we may observe the Lord hath given us the tutelage and gardianship of our selves our souls our hearts and what is that but our memories whereby we retain holy thoughts and the divine words which our eyes have seen Plato tells us that Mnemosyne is the Mother of the Muses The meaning is that the memory brings forth and nourisheth all the good thoughts It is the true inward Eve the Mother of all the Living ones which brings forth unto us spiritual Children According to which whosoever doth the will of God he is the Mother of Christ Matth. 12.50 For all the senses outward and inward were made for the life especially the two disciplinary senses Seeing and Hearing The Lord hath given them both for this end And therefore the eye is a seeing eye when a man sees the divine Words and discerns aright what the will of the Lord is and the ear is an hearing ear when he obeyes the commands of God And therefore the wiseman tells us that the hearing ear and the seeing eye the Lord hath made even both of them Prov. 20.12 Whence our Lord he that hath an ear to hear saith he let him hear Matth. 13.9 Rev. 13.9 Thus the retentive memory and the heedfull thoughts are given unto man as his meet help before him Ephes 1.4 Thus the woman was created for the
man 1 Cor. 11.9 to bring him forth living children and to keep the house of his heart Thus the thoughts are brought under the obedience of Christ 2 Cor. 10.5 and they are serviceable unto God and Christ who is our life and heed and keep his words the words of life This is the wife of which Solomon speaks and thus the Wise man gives excellent counsel Eccles 9.9 See or injoy life with the wife which thou hast oved all the dayes of the life of thy vanity which he hath given thee under the Sun all the dayes of thy vanity for that is thy portion in this life and in thy labour which thou takest under the Sun And an excellent portion it is in this vain life that with our wife our memory and thoughts we may see and enjoy the divine life and the words of life and keep the words of life in our heart and in our soul all the dayes of our vain life For unless thus or in like manner the advice of Solomon be understood a sensual Epicurean might make notable use of it to confirm himself in his voluptuousness 2. There is danger imminent danger lest our memory pregnant with good thoughts miscarry through forgetfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least happly or unhapply rather or lest at any time In this expression some evill instrument is imported as doubted or feared and so Danger is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neerness of evill 3. Note hence the goodness of our God who warnes us of the danger So often we finde the Lord warning us to take heed lest the evill surprize us Gen. 3.3 Touch it not lest ye die Fly to to the Mountaines lest yee be consumed in the iniquity of the City Gen. 19.15 Num. 18.32 Pollute not your selves lest yee die Circumcise your selves unto the Lord lest my fury come forth like fire and burn that none can quench it because of the evill of your doings Jer. 4.4 4. If thou takest not heed to thy self and keep not thy soul diligently thou wilt forget the words which thine eyes have seen The remembring of Gods words requires an exact a diligent an onely taking heed to thy self an onely keeping of thy soul otherwise thou wilt forget them 1. This is a just reproof of all those who heed not the words which their eyes have seen but carelesly forget them and let them slip 2. Yea though they have many monuments and memorials of Gods favour which might put them in mind of him and his will and his words Yea the whole world of the creatures might mind them of their Creators yet how many are there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Atheists and without God in the world Ephes 2.12 3. Nay through the depraved nature of man it comes to pass that what in all justice and reason should remember us of our God even that occasions men to forget him and his words The Lord supposed this possible Deut. 8.9 14. 32.15 and the prophets feared it Prov. 30.9 4. But most reproveable are they who oppose and maligne the remembrance and remembrancers of God his will his wayes and his words unto them Against such our Lord denounces an heavie judgment Matth. 23.34.35 I send unto you Prophets and wise men and Scribes and some of them ye shall kill c. From the bloud of righteous Abel to the blood of Zachariah whom ye slew between the Porch and the Altar all shall come upon this generation It seemes an harsh sentence For the Lord saith I the Lord thy God am a jealous God visiting the sins of the fathers upon the children to the third and fourth generation but here the Lord revenges the bloud of righteous men to the Thirtieth and Fortieth generation for so many yea more generations passed from the bloud of Abel to the Scribes and Pharisees whom the Lord threatens here So dangerous it is to persecute righteous men especially the Lords Prophets Scribes and Witnesses Ambassadors Agents and Remembrancers 'T is a serious dinuntiation Touch not mine annointed and do my Prophets no harm Psal 104. He that toucheth them toucheth the apple of his eye Zach. 2. And do we think it belongs no neerer unto us Would God it did not But I appeal to any soul who hath taken notice of its own actions and the workings of God upon it how many godly motions how many pious inspirations how many breathings towards this God hast thou received from his spirit yet hast thou killed and crucified them put them off with worldly mirth And so hast thou killed Abel in the field Abel is a mourning according to Philo and a breathing towards God c. He was slain in the field that is the world saith our Saviour Matth. 13. even the field of the earthly and worldly heart wherein the world is set Eccles 3.11 How often hast thou been moved by the feare of thy God to depart from all sin and all iniquitie How often hast thou been put in mind by thy God yea how many pious purposes and intentions hast thou had to mortifie them and to consume them upon the Altar of Christs patience Yet instead of killing thy sinns thou hast killed those holy and godly admonitions and counsells of the spirit and what is this but to kill Zachariah that is the memorie of the Lord or the admonition of the Lord and that between the Porch of the Temple that 's the fear of the Lord and the Altar that 's the patience of Jesus Christ and so deprive our selves of the birth of Iohn the true grace of the Lord. But malum accidit malo as links of a Chain one drawes on the other The peril here whereof thou art warned O Israel is concatenatum malum the evil of forgetfulness drawes in another evil the departure of these words from the heart And that is the second danger lest they depart from thine heart These words some understand to be no other then a second expression of the same danger lest thou forget the words which thine eyes have seen lest they depart from thine heart Others rather understand by the heart here the affective part of the soul whereby it becomes retentive of the words which our eyes have seen and in love cleaving unto them But we must remember that the memory retains God himself and his Christ and holy Spirit and the words of life the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living Oracles of God And therefore when these are neglected slighted and forgotten by us they depart from us in fury and indignation When his words and commands are neglected and contemned the Lord himself is neglected and contemned Wherefore be thou instructed O Jerusalem it is the the Lords exhortation to his Church Jer. 6.8 Jer. 6. v. 8. lest my soul depart thee Most unwilling the Lord is to depart from the soul Our soul is as it were a part of his and we are as it were
have done John 4.29 which will teach us all things and bring them to our remembrance Chap. 14.26 For although the memory be the keeper of those words which our eyes have seen yet Quis custodiet ipsum custodem who shall keep the keeper it self unless God himself through faith and patience keep the heart and memory it will forget the things which our eyes have seen And therefore Solomon exhorts us to keep our heart above all keeping Surely his meaning is not that we should keep it above all power we have to keep it the keeping of the heart above all keeping is the committing of it unto God by prayer and resignation of our selves unto him Prayer therefore is to be made unto him by lifting up the heart and minde unto him as naturally when we imagine any thing we lift up the fore-part of our head When we would recall any thing to memory we lift up the hinder part of the head towards heaven From him descends every good giving and every perfect gift He it is who preserves us from all evil yea he it is who will keep our soul yea the Lord will preserve our going out and our comming in from this time forth and for evermore Psalm 121.7 8. Hitherto we have heard the former precept touching the keeping of our own hearts that we forget not the words which our eyes have seen and lest they depart from our heart all the dayes of our life We should proceed unto the next Axiom touching the conveyance of them to our sons and our sons sons But that precept is more fully delivered Deut. 6.6 7. and there I shall speak of it if the Lord will The Lord will not hold him guiltless that taketh his Name in vain The word which we turn To hold guiltless is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5. v. 11. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be clear from a fault or from a punishment And accordingly there are different translations of the words The LXX render them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will by no means purge the man c. Arias Montanus also turns the words Non mundificabit the Lord will not cleanse the man So Exod. 20.7 and 34.7 Numb 14.17 In which sense the Arabic and Chaldee may be understood Other Translations in all languages that I have seen render the words as ours do or to the same effect as not to clear from punishment The phrase 't is according to a figure called in Rhetorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing much more in it then the words seem to express Such is that in the Poet Nec tibi cura canum fuerit postrema if applyed to one who spent his time in following Hounds as if he should have said you spend much of your time and care that way We have like examples in Scripture 1 Sam. 12.21 Follow not after vain things that will not profit he means Idols which not only not profit but do the greatest mischief Jer. 32.35 They caused their sons and their daughters to pass thorow the fire to Moloch which I commanded them not No he severely prohibited it Levit. 18.21 Such a figure we have in these words if understood in this sense he will not hold him guiltless that he will certainly punish him he will not leave him unpunished so Luther in his translation Both Translations are divine truths and the truth saith let nothing be lost They are serviceable unto two sorts or degrees of men 1. One under the Law such are acted by the spirit of fear and so it is a demonstration the Lord will not hold him guiltless but will certainly punish him 2. Others are under grace and to them the Law is spiritual and so it is the will of God revealed unto them that the Lord will not cleanse him from his sins who takes his Name in vain And that its such a revelation of grace appears Exod. 34.7 Numb 14.17 where it is reckoned among all the names of God wherein he declares his goodness and grace unto Moses The name nature and being of God may be taken or born in vain or falsly so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two wayes 1. More especially by false swearing so the Chald. Paraph. the Syriac and Arabic versions here 2. By hypocritical pretences and arts of seeming holy just and good like unto God without the reality truth and being of these in the heart and life The holy Ghost meets with both these James 5.12 Where first the Apostle prohibits vain and false swearing Above all things my brethren swear not James 5. v. 12. neither by the Heaven nor Earth nor any other oath then he forbids hypocrisie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that your yea be yea and that your nay be nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest ye fall into hypocrisie So the Tigurin Bible Arias Montanus Castellio Luther two Low Dutch and four of our old English Translations I would now propound the question to the godly Reader what might be the cause of so great conspiracy among the Translators in different tongues that they have enclind to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will not leave him guiltless and unpunished rather then the Lord will not cleanse him There is no doubt but the words will bear both Translations as hath been shewen But I much fear the true reason is men rather desire to be clear'd from the guilt and punishment of their sins then to be cleansed from the sins themselves Is it not so why otherwise do so many understand the Angel Gabriels etymologie of the Name Jesus Mat. 1.2 For he shall save his people from their sins rather of the punishments then of the sins themselves And the like mis-understanding there is of many like places as I have formerly shewen The reason why the Lord will not cleanse hypocrites who bear his name vainly and falsly may be because hypocrisie pollutes and defiles the name of God Ezech 20.39 they offered outward sacrifice to the true God yet inwardly had their idols in their hearts as Ezech. 14.2 3. These are said to defile God name So are they said to pollute the Sanctuary of strength who take away the daily sacrifice that is the mortification of sin and our daily dying thereunto And therefore according to that Lex Talionis the law of rendring like for like the righteous God will not cleanse such hypocrites 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.17 If any defile Gods Temple him will God defile That is he will leave him in his pollution and not cleanse him according to Revel 22.11 He who is filthy let him be filthy still 1. Whence it appears that the alone outward performances of duties wherein the Name of God is pretended do not purifie a man from his sin Such are giving of almes with a Trumpet praying to be seen of men and fasting for the same end Unto all these our our Lord adds they have their
rewards every man according to his works the reward of good works and the punishment of the evil finished must be greater then of the same intended God was patient all the time that David was plotting the death of Vriah but when it was effected then he sent Nathan and denounced his judgement Hence we learn that 1. The heart is Murdrorum officina the flesh-bank the slaughterhouse the murdering den wherein the wicked one slayeth the innocent Psal 10.8 2. A man may possibly be a murderer who yet layes no violent hands on any Is he angry with his brother he is guilty of the judgement Matth. 5.22 yes if he be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause S. Hierom and S. Augustin both agree that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not to be found in any old Greek copy Ut scilicet ne cum causa quidem debeamus irasci saith Augustin nor indeed is it extant in the vulgar Latin 3. Hence we learn to judge our selves and others if angry and malitious if hateful and hating one another 4. Yea hence learn the bloody-mindedness of this present generation what murdering and malitious hearts full of rancor and hatred they bear one party against another one man against another Shall not the Lord be avenged of such a nation as this This is harsh doctrine Alas if to be angry with my brother be no less then murder if he who hates his brother be a murderer what shall become of me I have been angry and hated my brother and spoken despitefully against him said to him Racha called him out of bitterness of spirit a fool Cease from wrath redeem thine envie and malice with love and mercifulness As all thy doings before were done in malice and hatred let them now be all done in love and kindness 1 Cor. 16.14 John 3.21 But alas thoughts of revenge assault me These are the messengers of Satan like him sent to kill Elisha 2 Kings 6.32 even God the Saviour in thee and therefore take his counsel there keep these revengeful thoughts fast at the door give no consent unto them they rome to take away thy head The head of every believer is Christ 1 Cor. 11. If thou consent unto them thou openest the dore of thy heart and lettest them in while thou keepest them without dore they cannot hurt thee No evil without thee no not the Devil himself the murderer from the beginning not he nor any evil can hurt thee while it is without thee no more then any good can help thee if it be without thee Alas I have crucified the life of God even the Christ of God in me I have murdered the Lord Jesus Haply this thou hast done indeed who hath not done it yet despair not There is a twofold killing as the Scripture distinguisheth Deut. 19. the one wilful and presumptuous the other at unawares And both these wayes the Lord Jesus hath been killed There are who have slain him wilfully Heb. 6.4 5. and 10.26 There are who slay him ignorantly who suppress the motions of Christs spirit in themselves not knowing that they proceed from him God was in this place and I knew it not Gen. 28. There is one in the midst of you whom ye know not Such an ignorant manslayer was Paul who persecuted the Lord Jesus 1 Tim. 1.13 but he obtained mercy because he did it ignorantly Yea and he is a patern to them that offend Acts 3.17 The greatest sin without hatred is pardonable Deut. 19. The greatest good work without charity is nothing worth 1 Cor. 13. Yea in this case the Lord hath made provision of a refuge if we have slain the man Christ ignorantly if we have slain him by our unholy and profane life we must then fly to Kadesh that is unto holiness This counsel the Prophet Esay gives Esay 1.16 17 18. and Daniel to Nebuchadnezzer Dan. 4.27 This Kadesh is in Galilee that is conversion or turning about Jer. 18.11 Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus he directs them to Galilee that is to turn to the Lord Acts 3.19 This City of refuge is on a Mountain as the Church of God is Esay 2.2 a state hard to be attained unto And we must contend and strive for it therefore it is said to be in the Tribe of Nephtali Such an one was S. Paul 1 Cor. 9.26 Phil. 3.14 not with flesh and blood c. Ephes 6. 2. Yea we must go about this work early Therefore the second City of refuge is Shechem which signifies early This also is in a Mountain hard difficult in ascent in the Tribe of Ephraim in fruitfulness growing and increasing Thus doing we shall come to the third City even Hebron the society of all 〈…〉 the 〈…〉 â—â—â—ting our hearts unto the living God that 's Hebron This is 〈…〉 a Mountain Heb. 12. and in the Tribe of Judah praysing and glorifying our God confessing to his name and singing Hallelujahs for ever Yea the Lord Jesus prayes for his persecutors and murderers Father forgive them c. This is proper to the Christian spirit as appears Luke 9.5 6. they as yet were of a legal spirit Abels blood cryed from the earth Zachariah the son of Jehoiada 2 Chro. 24.22 Jer. 11. â—0 and 20.21 But what saith our Lord Father forgive them And S. Stephen Acts 7. Christs blood of sprinkling speaks better things then that of Abel This is the strength of the Spirit of Jesus which rejoyceth in tribulation So S. Paul prayes for the Colossians Col. 1.11 that they may be strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness Attende Tibi Doctrinae Look to thy Self and the Doctrine SERMON XIV Deuteronomie 6. ver 6 7. These words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy children BEfore we can consider a-right and speak to these words particularly let us render them and read them right as thus These same words which I am commanding thee this day shall be in or upon thine heart And thou shalt whet them upon thy sons I shall shew this to be the true translation of the Text as I come to the Axiomatical handling of it The words contain an injunction to parents and those in place of parents to transmit and conveigh the Commandements of God unto their sons and all under their care Wherein we have a Series Process or Succession of commands one in order to other 1. These same words I am commanding thee this day 2. These same words which I am commanding thee this day shall be in or upon thine heart 3. These same words which I am commanding thee this day shall be upon thine heart and thou shalt whet them upon thy sons 1. These same words I am commanding thee this day Wherein we must inquire 1. What these same words commanded are 2. What is
glory be turned into shame that she may be made to know her self that she was born to be a servant and to perform the drudgery about the letter and serviceable word of the Lord. And therefore Moses who was learned in all the wisdom of the Egyptians Acts 7.22 he was a servant in Gods house Hebr. 3. And S. Paul a very learned man in Arts and Languages as appears in all his Epistles was a servant of God in the Gospel of his Son and the Lord found use for both kinds of learning in his Church and both may be taught as serviceable unto these same words 1. Observe with how great caution how warily Moses commends the Commandements of God unto Israel to be conveyed unto their sons they must be these same words Moses no doubt foresaw that there would be a generation who should afterward teach for doctrines the commandements of men as the Pharisees and Scribes laid aside the Commandement of God and held the tradition of men Mark 7.8 That if they own'd the Law yet so as to pick and choose among the Ten Commandements of God take some one and reject all the rest As in the dayes of Christs flesh yea and at this day great account is made of the Sabbath as if it were indeed the onely Commandement of God and that extreamly misunderstood and all the rest are neglected And will not our Lord call us to a reckoning for all these same words and say like what he spake of the Lepers were there not ten words ten cleansing healing saving words given but where are the other nine 2. Take notice hence that Moses speaks not this to Eleazar or any other teaching Priest only though that was their duty also but to Israel v. 3. Hear O Israel and again v. 4. Hear O Israel Moses speaks this to thee and me to every one who hath these same words in his heart and hath others under his care who ought to be as his sons S. Paul wrote not to the Priests but indifferently to all in like condition with those to whom he saith Hebr. 5.12 For the time ye ought to be Teachers c. Nor were they Priests only to whom he orders Timothy to convey these same words 2 Tim. 2. v. 2. 2 Tim. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things or words which thou hast heard of me by many witnesses these commit thou to faithful men who shall be able to teach others also 3. Gods truths are not so committed to any person or generation and age of men as to rest there there must be a conveyance of them unto others who ought Vitae lampada tradere to hand the Lamp of life from age to age Deut. 4.9 and 11.19 4. It is not enough that these same words be in or upon our heart unless they be there as a form of words whereby and out of which we may instruct others 5. How stupid how dull we are in receiving these same words Israel must sharpen and whet them often and often inculcat them iterate and repeat them again and again yet hardly do we receive them Such improficients the Apostle met withal Hebr. 5.11 12. 6. Though the sons of Israel be dull fungantur vice cotis and are as a Whetstone yet must Israel with unwearied patience whet and sharpen and inculcate these same words unto them 7. Take notice how qualified he ought to be to whom the only wise God gives licence and authority to teach the sons of men He must have these same words of God written in his heart as a living form and Idea or exemplary cause and principle according to which he must speak Jer. 23.28 Jer. 23. v. 28. The Prophet with whom a dream is let him tell his dream and with whom is my word let him speak my word faithfully or rather the truth of my word what is the chaff with the Wheat saith the Lord. The Lord would that the truth and spirit of his Word be spoken as for the Letter only without the spirit and truth it is but as the chaff Now my words saith our Lord are spirit and they are life John 6.63 and what is the chaff to the wheat what is the letter to the spirit And the Lord himself is that word and that spirit and that life and unless he be in the heart and speaks these same words there what authority hath any man to speak these same words what else means the Apostle Gal. 1.15 when God was pleased separating me from my mothers womb and calling me by his grace Gal. 1. v. 15. to reveal his Son in me that I might preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glad tydings of him to the Gentiles Gal. 1.15 the Son must first be revealed in the Preacher before he can preach the Son or whet these same words upon his sons 8. These same words are a form patern and example according to which the thoughts are inwardly molded and made up outwardly into words and so conveyed unto men But whereas a form is either good or evil as the Rabbins say that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good or evil frame of the heart which may be understood as well of the minde and thoughts as of the concupiscence unto which many restrain it According to which our Lord saith that a good man out of the good treasure of his heart bringeth forth good things and the evil man out of the evil treasure of his heart bringeth forth evil things Of the former of these David speaks 1 Chron. 29.18 where when the people had offered willingly to the Lord David prayes Keep for ever saith he in the frame or form which ours turn imagination of the thoughts of the heart of thy people The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For whereas the heart of the people was willing and joyful in offering to the Lord David prayes not for a floting and unsetled imagination but for a constant permanent and setled form to be imprinted on their heart Such is that form of doctrine 2 Tim. 1. v. 13. Rom. 6.17 that form of sound or rather healing words 2 Tim. 1.13 9. If Israel must teach his sons then must the sons of Israel learn these same words This necessarily followes according to the Law of relation 1. They are much to blame who when their fathers whet these same words upon their sons they oppose their hard their stony hearts unto them they say really and in their life and practise unto God Depart from us for we desire not the knowledge of thy wayes Job 21.14 2. How justly may this reprove parents and those whoare in place o◠parents who whet not inculcate not these same words upon their sons I doubt not to say it that some men take more pains and care to teach a Colty to pace or amble then they do to instruct their sons to walk in the way of Gods Commandements What enemies are they to the Church of God and to
virtutis nihil energiae quicquam sunt habitura Quod enim à carne oritur id etiam caro est dicente Domino quod autem est à spiritu profectum id ipsum etiam spiritus est Neque locutus unquam priùs ad populum propheta quà m verbum Domini ad populum venisse memoratur Ita fiet uti qui loquimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proque ut ipse spiritus eloqui dat eloquamur Acts 2.4 1 Pet. 4.11 At à Clero tandem sermonem ad populum convertamus O Israel take these same words to heart and let them be in thine heart and whet them sharpen them inculcate and repeat them often to thy sons These same words for want of use are become even rusty they have been laid by and out of the way as unprofitable and useless things are cast into a corner and not at all regarded 2 Kings 22.8 Hilkiah the high Priest found the book of the Law in the house of the Lord and he tels Shaphan of it as of a strange thing The book of the Law had been lost all the reign of Manasseh and Amon Cum blattis tinis it lay among the Worms and Moths and now in the time of Josiah Hilkiah findes it And truly it is even so All the time that Manasseh and Amon reigns while we forforget the Lord and are true to our own false knowledge and the lusts of our own hearts ther 's Manasseh and Amon the book of the Law is lost forgotten and quite out of minde it lies as commonly our Bibles do all the week long upon the dusty shelf till the first peal remembers us to keep the Sabbath with it But when Josiah the fire and spirit of the Lord rules that 's Josiah then Hilkiah that Divinae particula aurae that portion of the Lord in us findes the book of the Law and brings it out of the dust and rust and rubbish of forgetfulness The book of Gods Law is become like an old Statute repeald and out of date so saith the Psalmist They have made void thy law Psal 119.126 And therefore he saith its time for the Lord to work In the dayes of Josiah the fire and spirit of the Lord the law of the spirit of life that is in Christ Jesus our Lord its furbished and made bright It comes out of Sion its sharpned and made fit to pierce and cut Hebr. 4.12 these same words are sharp to prick unto the heart and as a two edged sword to cut off the known sin and the false righteousness both the outward and inward iniquity the filthiness both of flesh and spirit And blessed be the Lord there are in these dayes of Josiah in the dayes of the spirit some who are pricked to the heart with these same sharp words Acts 2.37 who have suffered unto blood striving against sin whom these same words have pierced and let-out the life-blood of sin and iniquity and lodged themselves in their hearts And these are as Noah and his family were before the deluge O Israel save thy self from the untoward generation while the preaching of Gods true righteousness lasteth The overflowing scourge certainly draweth nigh 2 Kings 23. Ye read of the reformation that Josiah had made and many no doubt had received these same words as for Josiah himself let them who say that these same words are impossibie read and be ashamed to read what effect they had in him v. 25. He turnd to the Lord with all his heart and with all his soul and with all his might according to all the law of Moses Notwithstanding maugre all that glorious reformation mark what the Scripture saith ver 26. Nevertheless the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah 2 Kings 23. v. 26. because of all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrathful provocations wherewith Manasseh had wrathfully provoked him And may not we justly expect that for the sin of Manasseh for our forgetfulness of these same words the fierceness of Gods great wrath will be kindled against us also If the real reformation of Josiah could not avert the anger of the Lord shall our hypocritical and pretended reformation turn his wrath away The Lord will not cleanse him who takes his Name in vain as hath been shewen And will he convert them Amos 2. v. 4. or give them repentance who continue in their sins and in contempt of these same words The Prophet assures us from the Lord For three transgressions of Judah and for four I will not turn them or cause them to repent because they have despised the law of the Lord and not kept the Commandements but their eyes have caused them to erre after which their fathers have walked Such traditional lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have caused our Judah to erre as that the Law is impossible to be performed yea by those who are in Christ c. Remember what the Lord saith Deut. 32.41 If I whet my glittering Sword and my hand take hold on judgement I will render vengeance to mine enemies and will reward them that hate me c. And certainly that of Psal 7.12 is most true if he turn not if the man who hath forgotten his God and these same words and returns not unto God and to his fear as the Chald. Paraphrast explaines it if he admit not these same words to be sharpned upon him the Lord will whet his Sword pierce him to the heart and cut off his iniquities he hath bent his Bow and made it ready O Israel Because the Lord saith he will do thus and thus let us timely prevent him let us prepare to meet our God O Israel Let us return unto him Let us believe in the mighty power of our God who will enable us to do all these same words Phil. 4.13 and write them in our hearts Hebr. 8.10 Let us believe the doctrine of the old holy Fathers who taught that if any one should say that God commands any thing impossible let him be accursed Let us unbelieve the traditions received from our forefathers of yesterday who taught their sons a Lesson quite contrary to these same words and let us say with that believing Father Mark 9.24 Lord I believe help mine unbelief Lord help us to unbelieve the false principles received from our late fathers Help us to believe in Christ thy power enabling us to do thy will This is the doctrine of the holy Church received from the antient holy Fathers And this doctrine hath been delivered unto this Church whose sons we are in many of her Homilies and her pious Liturgie Let us conclude with one or other of her prayers one in Prose That all our doings may be ordered by thy governance to do alwayes that which is righteous in thy sight through Jesus Christ our Lord. Let us adde one also in Meeter commanded by the authority of the Church to be used and accordingly practised in
the Church of England The spirit of grace grant us O Lord To keep these Lawes our hearts restore And cause us all with one accord To magnifie thy Name therefore For of our selves no strength we have To keep these Lawes after thy will Thy might therefore O Christ we crave That we in thee may them fulfil And thou shalt consume all the people which the Lord thy God shall deliver thee The words are a command or in another respect Deut. 7. v. 16. a promise touching the disposing of those nations which the Lord would give into the power of Israel A threefold just exception lies against the translation of these words If they be rendred right they sound thus And thou shalt eat up all the peoples which the Lord thy God is giving to thee 1. What they turn people is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural those peoples which though harsh to our English ears yet by use it may be made familiar 2. These peoples are the same which before are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nations v. 1. whom the Lord is delivering or giving unto Israel For the words are The Lord thy God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dans tibi giving unto thee which imports the continuation of the act so that what God hath done he is yet doing So that Hierom renders the words Daturus est tibi he is about to give to thee Thus the Lord is said to have given Sihon and his land into the hand of Israel Deut. 2.24 Yet hereby is implied a beginning progress and continuation of the act of giving And therefore Deut. 4. v. 31. v. 31. he saith See I have begun to give Sihon and his land before thy face Begin inherit that thou mayest inherit his land As I shewed on v. 24. of that Chapter 3. The Lord commands or makes promise unto Israel that they shall consume all these peoples The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt eat them up So Arias Montanus renders it Comedes and S. Hierom Devorabis omnes populos quos Dominus Deus tuus daturus est tibi According to which Ainsworth turns the words Thou shalt eat up all the peoples c. It s true there is analogie between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consume and sustain and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat yet they have their different significations Nor are these two to eat and to consume 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equipollent or of equal power and extent one with other For to consume is a degree of evil beyond eating up and devouring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.15 which S. Hierom turns Quodsi invicem mordetis comeditis videte ne ab invicem consumamini And our Translators But if ye bite and devour one another take heed or see ye that ye be not consumed one of another Where to devour or eat up is a lesse degree of evil in order to a greater to consume But some will say These Seven Nations were to be consumed Be it so Howbeit since the Spirit of God thought meet to express it self by eating not consuming is it not reasonable Sequi Deum Thus the metaphore is borrowed either from evil beasts as Gen. 49.9 or from fire which devoureth Howbeit it s literally true of certain people in Africa who eat up their enemies the Locusts which were allowed the Jewes as a clean food Levit. 11. whereon John Baptist fed Matth. 3. For remedy of such mistakes which seem light and slight to a careless Reader not so to him who precisely and seriously considers what he reads it were to be wished that every word if possible in our English tongue answered in property to its proper word in the Hebrew And if a metaphore be founded upon it in the Hebrew let the proper word be expressed in English and the motaphore in the Hebrew be understood out of it so let the original precede and other tongues follow it Nor is this metaphore uncouth in holy writ For the Psalmist complains to the Lord Psal 14. v. 4. that the ungodly eat up his people Psal 14.4 Have all the workers of iniquity not known eating up my people as they eat bread So these Nations are said to be bread for Israel Numb 22. v. 4. Numb 14.9 Nor is that metaphore unlike this when Moab saith of Israel Now shall this company lick up all round about us as the Ox licketh up the grass of the field Numb 22.4 which Balaam confirmes Chap. 24.8 Whence also Amalek hath his name Populus lambens a people licking up their enemies Compare Psal 79.7 Mich. 3.2 3. 1. Let the people of God take notice of his gratious promise unto his Church here signified by Israel who must lick and eat up their enemies And this the Lord speaks by the mouth of his Churches enemies Numb 22.4 Moab saith Now shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia the Church or Congregation lick up all round about us And Balaam sutably to the words before us Numb 24.8 He shall eat up the nations his enemies To like effect we read other Prophesies as that the Lord will make Jerusalem a cup of trembling to all the people round about Zach. 12.2 And ver 3. A burdensom stone for all people all that burden themselves with it shall be cut in pieces though all the people of the earth be gathered against it Such opposition must the genuine Israel of God expect from all the divided judgements of the religious World and they may assure themselves of like deliverance Take notice of it for it shall certainly come to pass according to that history of future time 2 Esdr 13. v. 6. The Governours of Judah shall be like an Hearth of fire among the wood and like a Torch of fire in a sheaf and they shall devour all the people round about All which and many like prophesies bode a consumption of the Churches enemies whom it shall eat up and assimilate unto it self and subdue them unto the obedience of faith or if desperately obstinate and incorrigible that of the Prophet Esay 60.12 shall take place The Nation and Kingdom that will not serve thee shall perish yea these nations shall be utterly wasted Note hence Gods main designe whereunto the Scripture before us is serviceable viz. That the body of sin be destroyed that the kingdom of Satan Sin and Death be abolished Rom. 6.6 and that the Kingdom of God may come and be raised up in us Dan. 9.24 This is typified by the burning up the sin offering and burnt offering and by the destruction of the seven Nations figuring the seven capital sins according to Lyra and diverse of the Antients whom he followeth This is meant by the Prophet if rightly translated and understood Behold the eyes of the Lord God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regnum peccati upon the kingdom of sin Amos 9. v. 8. and I will destroy it from off the face of the earth Dan.
7.14 Mat. 6.10 Wherefore be couragious O ye faithfull Israelites who march against your spiritual enemies ye have the promise of the Lord of hosts that ye shall eat up all the peoples which the Lord your God is giving to you Hearken not to the faint-hearted and unbelieving Spies who say that the people are greater and taller then ye are and that ye are as Grashoppers or rather as Locusts Num. 13. v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your own eyes and in the peoples eyes Numb 13.33 Let them not discourage or rather melt your heart Why should that significant metaphore be obscured and lost by mis-translation whereof the Spirit of God makes use as taken either from Ice resolved into water Josh 7.5 or from Wax melted Psal 22.15 Unbelief and fear soften and melt the heart which is strengthened by belief and courage Gen. 45.26 Psal 27.13 14. Believe the faithful and valiant Spies and witnesses of God Jehoshua the Lord the Saviour and Caleb the hearty and couragious man according to the heart of God these will assure us that we are well able to overcome and eat up the peoples For so they say Numb 14.9 Fear not ye the people of the land for they are bread for us If we be thus strong in the Lord the Lord will strengthen us Psal 31.24 and the Lord Jesus will take away the sin John 1.29 and the wicked shall perish and the enemies of the Lord shall be as the pretiousness of Lambs they shall consume into smoke Psalm 37.20 For so the Altar of Christs patience consumes and eats up the Sacrifices Therefore the Altar is called Ariel that is the Lion of God Ezech. 43.16 which devours the flesh of sin which is laid upon it And thus the spiritual enemies of the Lord and his people are consumed by the fire and spirit of love burning on the Altar the patience of Jesus Christ So the Prophet prayes Consume in wrath consume and let them not be He prayes against the sinnes not the persons of his enemies for ver 11. he had prayed slay them not He prayes that the Lord would consume the iniquity that it might not be For should he pray here against the sinners that they should not be how could he pray for them in the words next following Let them know that the Lord ruleth in Jacob and to the ends of the earth And to shew that what he had said is worth our consideration he adds Selah Which imports the suppressing of our earthly thoughts and raising up our heavenly meditations like that Psal 9.16 Higgaion or medidation Selah Even so O Lord impower us by thy mortifying spirit Rom. 8.13 which may kill eat up and consume all the wicked populacy all the seven nations the deadly sins which will otherwise eat up and consume us And quicken us unto the life of thee our God through the spirit of life which is in Christ Jesus our Lord. Gods request unto his People SER. XV. OR Gods Petition of Right SERMON XV. Deuteronomie 10. ver 12 13. And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul to keep the Commandements of the Lord and his Statutes which I command thee this day for thy good SOme of these words are otherwise to be rendred as I shall shew in the particular handling of them Meantime we may know that they contain a summary comprehension These words are a summary comprehension of the peopses duty to their God inferred from the consideration of his goodness in renewing the Law continuance of the Priesthood and adding thereto the Levites Whence the words before us are deduced as a conclusion The 1. And is here collective as gathering all the promises together conclusive and illative as inferring from those promises Israels obedience and very emphatical as often elsewhere If for our better understanding of these words we take in the two following verses which depend upon the two former we shall finde that this Paragraph hath two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Request or Desire 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rendring of a reason for that Desire and Request In the former which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Request and Desire is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing desired and requested and the end why it is requested and desired 1. The thing desired and requested is either the peoples holy affections or the sutable effects issuing from them Their holy affections are either the holy fear of the Lord whose effect is walking in all his wayes Or the holy and intire love of God whose effect is serving him with all the heart and with all the soul The common effect of both these holy affections is keeping Gods Commandements and Statutes 2. The End aimed at in all this is either Cujus as they call it for which the request is made that is for good or Cui for whose sake and for whose benefit this duty unto God is requested for thee 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reason of this Request and Desire is either negative implicitly set down not that the Lord needs thee O Israel or any thing of thine For behold the Heavens and the Heavens of Heavens are the Lords thy Gods the earth also with all that therein is 2. Positive and express the affection of God toward the holy Fathers only the Lord did cleave unto thy Fathers to love them Deut. 10. v. 16. out of which he chose their children above all other people Which was the special grace of Christ toward his Church Ephes 1.3 4 5. Ye perceive by this Analyse that the Text is Oratio argumentosa a speech full of Arguments and may afford manifold Axioms of greatest regard But I have elsewhere spoken to diverse of them The divine Axiomes contained in these words are either 1. Gods Requests unto his people or 2. Gods Requesting these of them or his servant Moses Requiring of them or the ends why the Lord requests and Moses requires these of Israel Gods Requests are that 1. Israel fear the Lord their God 2. That Israel walk in all his wayes 3. That Israel love him 4. That Israel serve the Lord their God with all their heart and with all their soul 5. That Israel keep the Commandements of the Lord and his Statutes 6. The Lord requires all these of Israel 7. Moses requstes or commands all these this day 8. The Lord requests nothing more nor does Moses require any thing more of Israel but these 9. For what end doth the Lord request or Moses require these of thee O Israel but for good and to thee O Israel I intend not to treat of all these having spoken to many of them upon their Texts of Scripture Wherefore I shall waive the Press handling of what I have formerly
delivered and speak to what more properly concerns our present purpose 1. The Lords first Request to Israel is to fear the Lord their God But what fear of the Lord is here understood And why is that fear his first Request 1. The fear of the Lord here meant is not only servile which is a necessary introduction unto a better but filial initial and ingenuous fear also which hath the temper of love with it 2. This fear of the Lord is his first Request unto Israel because fear and reverence properly belongs to his soveraignty and supream Majesty Mal. 1.6 For it is the property of Saviraigns to expect reverence from their Subjects To this man will I look to the poor or humble and broken of spirit and trembling at my word viz. so trembling as the balances in aequi pondio when they are one weight ready to turn with the weight of the word And therefore this fear of the Lord appertains ad primam mensuram divinitatis quae janua est ad intrandum in palatium Regis to the first measure of the Deity which is the gate and in-let into the Palace of the great King saith Georgius Venetus out of the antient Divines Hence it is that this fear of the Lord is said by David to be the beginning of divine Wisdom Psal 111.10 which is confirmed by his wise son Solomon Prov. 1.7 Here is then the first service of the Lord and his first Request unto Israel to fear the Lord his God Ezod 20.20 2. This fear of the Lord is the principle of walking in all his wayes That 's the Lords second Request And what are those wayes There are many of them but they may be reduced unto three 1. There is a way of Gods Commandements Psal 119.1 Psal 119. v. 1. and 128. v. 1. O the blessednesses of the perfect in the way walking in the Law of the Lord wherein they walk who fear the Lord. O the blessednesses of every one fearing the Lord walking in his wayes This is the way of the Law 2. There is a way of faith which is Christ For so the Lord saith of himself I am the way John 14.6 and Christ and faith in him are promiscuously taken sometime as 2 Cor. 13.5 Gal. 3.23 24 25. And this is the way of the Gospel 3. There is a way of love a most excellent way 1 Cor. 12.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet I declare unto you a way 1 Cor. 12. v. 31. and 13.1 Secundum excellentiam according to eminency and excellency What that way is the Apostle shewes in the following Chapter If I speak with the tongues of men and Angels but have not love or charity c. Whereby its evident that Archbishop Stephen Langhton who divided the Scriptures into Chapters though elsewhere very happily most what yet herein he violently brake the last verse of the twelfth Chapter from the first of the thirteenth For the Apostle in the last verse of the twelfth Chapter begins a new argument or subject distinct by way of excellency from the former part of that Chapter which he prosecutes Chap. 13. This is the third way the way of love the way of the everlasting Gospel Matth. 24.14 Revel 14.6 1. Whence it appears that the fear of the Lord is only a soveraign and effectual preservative against sin according to that of the Wiseman The fear of the Lord driveth out sin and wrath Ecclus 1.26 And by the fear of the Lord men depart from evil But also it is a means as helpful for the advancement and promoting of every positive good as here for the walking in all the wayes of God 2. The Lord expecteth of Israel an universal obedience a walking in all his wayes obedience of fear Exod. 20.20 Obedience of faith Rom. 1.5 and 16.26 And obedience of love or charity 1 Pet. 1.22 1 Pet. 1. v. 22. So Hierom read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so he rendred the words Animas vestras castificantes in obedientia charitatis having purified your souls in or by the obedience of charity And this reading suits best with the context For the Apostle having spoken of faith and hope two of the Theological vertues v. 21. he proceeds to the third which is charity ver 22. 1. Whence they are justly to be reproved who have all the wayes of the Lord propounded unto them to walk in Esay 65. v. 2. yet choose rather to walk in a way not good after their own thoughts Esay 65.2 2. Such as pick and choose one or other of Gods wayes to walk in especially such as seems to them to be most smooth and easie Such are they who leave the way of the Law under pretence either of impertinency and that it belongs not unto them or which amounts to the same of impossibility for them to walk in and choose to themselves that way which they call the Gospel as if Christs walking in the way of the Law excused them from walking in it not remembring that the righteousness of the Law is to be fulfilled in us who walk not after the flesh but after the Spirit Rom. 8.3 4. Not considering that the Lord Jesus saith of the Gospel that strait or how strait is the gate and narrow is the way Mat. 7. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading unto life Matth. 7.14 Yea full as much obedience and as tedious travailing there is in the way of the Gospel as in that of the Law as will appear to him who shall consider these Scriptures advisedly Matth. 5.17.18.19.20.48 and 7.14 2 Cor. 7.1 Col. 4.12 beside many others to be named in due place Only under the Gospel the Lord giveth more grace and strength to run the way of his Commandements 3. But most abominable are they who walk in lasciviousness excess of wine in rioting and drunkenness in chambering and wantonness yet pretend to walk in the way of pure and holy love These at this day are the close civil Ranters These are they of whom the Apostle saith that they turn the grace of our God into lasciviousness These are spots in our feasts of charity Jude v. 12 14. feasting with you feeding themselves without fear Enoch the seventh from Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophesied unto these So far are these from walking in all Gods most holy wayes that they dare affirm Os blasphemum impudens O blasphemous and bold-faced men that the most holy God walks with them in all their most unholy and most unclean wayes Yea these set the Devil in the seat of God and make God like unto their ungodly selves of which the Lord will convince them in his judgement Thou thoughtst that I was altogether such as thy self Psal 50. v. 21 22 23. but I will reprove thee and I will set in order thy sins so the LXX in thine eyes Now or I beseech ye consider this ye forgetful of God lest I tear in pieces and there be none
warning Be wise now therefore O yee Kings be instructed or chasten your selves yee Judges of the earth The spirit of God in David Psal 2. v. 10. Matth. 20. v. 25. well fore-saw that the Kings and Princes of the earth would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20.25 Domineer and Abuse their authority over Christs Church So Beza well renders those words by Dominari and Licentiâ uti Yea and that some mistaking their honourable and holy calling to be made Kings and Priests unto God Revel 1.6 would forget their duty to Kings and Potentates on earth And therefore the Apostle exhorts Titus to remember them or put them in mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be subject to principalities and powers Tit. 3. v. 1. 2 Esd 15. v. 16. to be obedient Tit. 3.1 Which also the Lord foretells unto Esdras that there should be inconstabilitio unsetledness not sedition as our Translators turn that word among men and invading one another that they would not regard their Kings and Princes and the course of their actions should stand in their power 2. Esd 15.16 which we finde in part to be fulfilled And it is to be wished that the Kings and Judges of the earth be wise and curb and chastise their exorbitant wills lest they fall under the contempt of their peoples and they regard them not The Horse in time may know his strength Hence they are justly to be blamed who out of their humane providence and voluntary humility will not allow the great God so demit empty and abase himself as to petition and entreat but out of the pride of their own hearts they dispense and fashion the dealings of God with men and they will have him onely Require and command not request and entreat as here he doth Of this stamp are many of the present generation who out of pretence of an high esteem of God Esay 57. v. 15. and Christ and their eminencies will not suffer the Deity it self to take up its residence in the holy Church and people of God but will have such expressions of Gods or Christs dwelling in his Saints and people to be understood of the Influence of Gods graces Thus when the Lord saith I dwell in the high and holy even with him who is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones This in-dwelling of God must according to these mens doctrin be understood of the influence of Gods grace And the like meaning they will have of that speach of the Prophet Psal 90. v. 1. O Lord Thou hast been a dwelling for us in generation and generation that must be by the influence of his grace So they understand Joh. 14.23 and many like Scriptures Thus the most gratious and endeering expressions of Gods and Christs favourable presence being and abiding in us and with us are eluded and made void by their influence a term knowen in Astrology but denyed to be in nature of late dayes by men of like spirit with those who have promoted it unto Divinity where it was never knowen untill a new generation of men of late dayes pointed them to God and Christ neerer to them then they were aware of as Jacob said the Lord was in this place and I knew not Gen. 28.16 And Iohn Baptist tells the Priests and Levites sent unto him Joh. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath stood in the midst of you whom ye have not known John 1. v. 26. Thus at this day men of John Baptists dispensation tell the Priests and Levites that Christ hath long been in them yea crucified in them Gal. 3.1 which our Translators turn among you the words are Gal. 3. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucified in you And know ye not your selves that Christ Jesus is in you except ye be reprobates 2 Cor. 13.5 But these men are too high to learn any thing of Johns Disciples they have otherwise learnd Christ whom they understand only either according to his humane person and history or as their new phrase is the influence of his graces so that what S. Paul cals the mystery hid from ages and generations but now made manifest to his Saints To whom God would make known what is the riches of the glory of this mystery in the Gentiles which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ in you the hope of glory All this to which the Apostle makes so large a Preface and prepares the Colossians and us for expectation of a mystery it s still a mysterie to these men and reputed no more then the influence of Christs grace Col. 1.27 The Heathen Poets had a better and more clear understanding of the Divine Presence then these men Est Deus in nobis agitante calescimus illo God is in us he moving we grow hot Nor can it be truly said of God that he is omnipresent unless his Essence and being be every where with his creatures He no doubt thought so who said Praesentemque refert quaelibet herba Deum Even every Herb speaks God present with it Whence we may reason à fortiori That if God be present with every herb of the field how much more with his Creatures of a more eminent degree in nature according to that of S. Paul He gives to all life and breath and all things and hath made of one blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. v. 26. every nation of men to dwell upon all the face of the earth c. that they should seek the Lord if haply they may feel after him and finde him though he be not far from every one of us For in him we live and move and have our being How is this to be understood but by his essential and beingly presence For although that old verse Enter praesenter Deus hîc ubique potenter seem to distinguish the omnipresence of Gods power from his essence and being yet where ever his power is he himself is essentially present That rule in Metaphysicks may convince them of this Ens dependens non potest abesse ab independente ne momento quidem temporis That the dependent being cannot be absent from the independent no not a moment of time Whence we may recollect and infer forcibly thus much that if the divine presence be with every creature how much more with that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The creature Mark 16.15 Col. 1.23 and compendium and breviate of all the creatures And if he be essentially present with that creature how much more doth he afford his gracious presence and not only the presence of his grace unto those his excellent ones who are partakers of his divine nature 2 Pet. 1.4 and his new creatures 2 Cor. 5.17 All which if duly considered what can we judge of these mens seeming modesty but that it is a voluntary chosen and groundless humility And that whereas some of them despightfully term
saith unto him walk before me and be perfect Gen. 17.1 Implying that he had given him strength to obey all the affirmative precepts as indeed he did For the Lord himself testifies so much Abraham obeyed my voice and kept my charge my Commandements my Statutes and my Lawes Gen. 26.5 Yea are there not 365. negative Precepts answering to the same number of sinews and ligaments in a mans body as the skilful Anatomists affirm and by like spiritual ligatures the strengthes and powers of the inward man are united and bound together Ephes 4.26 Col. 2.19 that when the powers of the inward man are united and bone joyned unto its bone the spirit may enter into the body so joyned together Ezech. 37.10 and the whole man may be compleated and perfected as our Lord saith John 7.23 He made the man every whit sound on the Sabbath day when men rest from their own workes and work the works of God even in that acceptable year of the Lord figured by the like number of dayes 365. The Lord having given so many affirmative and negative Commandements he contracts them unto ten which are the Decalogue or ten better known then practised Commandements of God SER. XV. and the radical precepts unto which the whole number of affirmative and negative commandements being 613 are reduced and wherein virtually they are contained Yea and as there are six hundred and thirteen affirmative and negative Precepts so there are the same number of Letters in the Ten Commandements And so every letter in the Decalogue imports one precept So that after a sort all the affirmative and negative precepts are comprehended in the Decalogue This is the supputation of the Cabalists reported by Georgius Venetus which I leave to the examination and judgement of others Only thus much we may note that as the multitude of sins occasioned the multitude of precepts so God in mercy contracts the number of his lawes according as his people cease from their sinnes Now whereas this book of Deuteronomy was called by the learned Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Book of Reproofs or Rebukes Prov. 15. v. 32. the people being probably amended by their rebukes according to Prov. 15.32 He who is obedient to reproof is possessing an heart that is getting understanding And the argument of this Book answering in many parts of it to the Gospel unto which when Israel now became obedient the Lord was pleased to contract his Ten Commandements to half their number even to five requests And upon supposal of Israels increase and improvement of their obedience the Lord diminisheth the number of his Commandements Whence it is that we read that the Commandements reduced unto four Zach. 8.16.17 These are the things or words which ye shall do 1. Speak yee every man truth to his neighbour Zach. 8. v. 16 17. 2. Judg truth and the judgment of peace in your gates 3. And let none of you think evill against his neighbour in his heart 4. And love ye not an oath of falshood For all these are things which I hate Which yet another Prophet abbridgeth unto three Mich. 6.8 He hath shewed unto thee O man what is good Mich. 6. v. 8. and what is the Lord seeking of thee or from thee but 1. To do judgement 2. To love mercy and 3. Humble thy self to walk with thy God Our Lord Jesus yet shortens the number of the Commandements and brings them to two 1. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde or rather reasoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the minde Mens hath the name from resting but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports discoursing and reasoning this is the first and great Commandement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn and the second is like unto it 2. Thou shalt love thy neighbour as thy self There is reason why our Lord should use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in regard of him who moved the question a Pharisee v. 34 35. That sect as it is notoriously known like the Pharisees of our dayes pretended much to the first Table and the love of God but little regarded the second Table and the love of their neighbour Wherefore out Lord having satisfied the Pharisees question touching the first and great Commandement The love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unexpectedly he infers the second The love of our neighbour which our Lord knew to be more needful for the Pharisees as it is for those of the same faction in our dayes This was the reason why our Lord directed the Pharisaical yong man to the duties of the second Table only Matth. 19.18 19. Mark 10.19 The Commandements can be but once more contracted viz. unto one and that 's done by S. Paul Rom. 13.9 10. He that loves another hath fulfilled the Law c. And this is the end of the Commandement even love out of a pure heart and a good conscience and faith unfeigned 1 Tim. 1.5 and that which advanceth the chief good even thy good O Israel That 's the last Axiom in these words 9. The Lord entreats and Moses commands these duties for good for thy good O Israel When we read that our God entreats us to fear him walking in all his wayes love him serve him and keep his Commandements and his statutes and further that Moses Commands all these we might think that God and Moses had some notable ends upon us That God would not request nor Moses require these duties of us but for their own great advantage Whereas indeed the end whereat all these aime which the Lords entreates and Moses's commands tend unto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Good at which all things indeed aim or ought to aim Finis bonum convertuntur good is as large as the end and the end is as large as goodness So great an end or reward there is in keeping the Commandements Psal 19.11 And in this end where at all the whole creation aimes or ought to aim the good of Israel is involved And therefore there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee or for thy good thine advantage as that word signifies which is a more full expression then that our Translators give for thy good Whence it appears that the obedience to the Commandements of God is comprehended in true self-love For as the beginning of the Christian Religion is self-denial denial of the false self-love Luke 9.23 So the end of it consists in the true self-love when we fear the Lord our God and walk in all his wayes and love him and serve him with all our heart and with all our soul and keep his Commandements and his Statutes for good for our selves What an easie precept is it Love thy self And that 's the end of this Text. Does the Lord entreat us petition us yea beg all this of us and that for good for our own good O Israel Does Moses
〈◊〉 〈◊〉 〈◊〉 are emphatical importing the excellency of that Commandement and demonstrative and pointing at that Commandement here intended and expressed in the next following words If thou keep all that Commandement to do it which I am commanding thee this day To love the Lord thy God It s strange that there hath been so great an inadvertency in the Authors of all the old English Translations as well as of this last as also in the French Spanish and Italian yea in Hierom also in Luther and the Low Dutch that they should not take notice of the singular number this Commandement which would have directed them to the first and great Commandement in the next words Howbeit a matter of so great moment past not without due observation of some learned Translators as Pagnin Vatablus Castellio Tremellius Munster the Tigurin Bible Piscator and of our English Ainsworth who with one consent read the words to one effect Thou shalt keep all that Commandement to do it viz. to love the Lord thy God c. Herein we must inquire 1. What it is to keep that Commandement which is the duty here commanded 2. What it is to keep all that Commandement which is the latitude and generality of the duty To keep that Commandement and do it are phrases sometime equipollent and of the same extent for so to keep the Commandement is to do the Commandement Sometime they are distinguished and the former is in order to the later as Gen. 18.19 Deut. 4.6 and 5.1 Ye shall learn them and keep to do them And thus the observing and keeping the Commandement is in or with the heart as Psal 119.34 I shall keep thy Law yea I shall observe it in the whole heart Here then I commend unto you the highest service of God even the love of the Lord our God That ye may perceive it to be no other ye may consider the man on whom God first works to be moved by the spirit of bondage under which he lives in fear Rom. 8. Fear takes away half the understanding from servants saith Plato out of Homer Yea Timor minuit it takes away half their strength A man is not able to do half so much in his fear as when it is off him Then is he brought to faith but that works not but by love Gal. 5.6 And at the last he comes to the love of God And that is the end 1 Cor. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect that is to come And therefore we read of a threefold obedience The first out of fear and that takes away half the spirit and strength of men This was figured by the Porch of the Temple whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 10.2 and 13.16.26 2. There is an obedience of faith Rom. 1. and 16. This was figured by the holy Lastly there is an obedience of charity 1 Pet. 1.1 Castificantes sub obedientia charitatis This was figured by the Most-Holy wherein Jesus Christ himself is the High Priest the Minister of the heavenly good This is tacitly enjoyned Exod. 20.6 doing mercy to thousands of them that love me and keep my Commandements This is the most durable service of God When Faith and Hope have an end 1 Cor. 13. ult The true light the resurrection and the everlasting life The new birth the new heaven and earth wherein righteousness dwels the kingdom of God and his righteousness the Paradise of God wherein is the tree of life wherein is the fulness of life and peace In a word this is God himself 1 John 4.8.16 The Son of God Col. 1. v. 13. Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son his love The holy Spirit of God shed in the hearts of men as Peter Lombard excellently explains that place Then that which is perfect is come We have hitherto heard the duty of the first and great Commandement the love of the Lord our God now followes the generality and integrity of that duty of love and obedience of love we ought to keep all that Commandement to do it That we may the better understand the generality and integrity of this duty I shall refer you to our Lords Commentary upon this Commandement Matth. 22.37 Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy minde which words commend unto us the generality and integrity of this duty even all this Commandement as considerable extensively and intensively 1. Extensively in regard of parts and so we ought to love the Lord our God with heart soul and minde 2. Intensively in regard of degrees with the utmost degree of all these parts we ought to love the Lord our God and so to keep all this Commandement to do it with all our heart with all our soul and as it is in S. Luke with all our strength and with all our minde Doubt 1. But how can we love the Lord our God so intensively and extensively and keep all this Commandement to do it God is immense unmeasurable and infinite But thou and I and every creature of us is finite and hath certain bounds and limits of being Between infinite and finite we say there is no proportion How then can we so keep all this Commandement to love the Lord our God with all our heart with all our minde with all our soul and with all our strength Beloved we are subject to be much mistaken as in other things so most of all in ourselves The man was taken according to his better part out of his God therefore he hath greater resemblance unto him then he is aware of God is infinite and man is in a sort infinite Infinite in his thoughts and imaginations Name the utmost part of the known World of the Eastern or Western Indies or toward the Northern of Southern Pole the thoughts are presently there upon the very first naming of them Put case there were more Worlds and those larger then this known World the thoughts could enlarge themselves according to the number of them and utmost extent of them The like we may say of the will and appetite it is infinite Eccles 6.7 All the labour of the man is for his mouth and his appetite or will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not filled no but it ranges and seeks about for what may fill it as the Wiseman intimates v. 9. Better is the sight of the eyes then the wandring of the desire Yea by reason of the unsatiable and infinite appetite the eye is not satisfied with seeing nor the ear with hearing Eccles 1.8 nor the desire with lusting He that loveth silver shal not be satisfied with silver Eccles 5.10 As therefore God himself is infinite so is the desire an abyss a bottomless depth which cannot be filled otherwise then by an infinite God So that by how much the soul desires God more by so much the more it may desire him And by how much the more it loves God by
difficulter credimus those things which we would not we hardly believe And as true is that saying Proclives sumus à labore ad libidinem that which is troublesome or chargeable we have no heart to believe it Now because to love the Lord our God with all our heart soul mind and strength will cost us all we have and all we are we are hardly brought off to think t is possible ever to be performed Hence it is that they have made this plausible interpretation of the words that in them is prescribed Non tam quà m currendum quà quò currendum Not so much the way wherein we should walk as the end of our way whither we hope to attain after this life These and such like sayings please us well because they agree with our lazy disposition But if the command had been reserved for another life it would not have been prescribed in this Eccles 9.10 Acts 5.20 No nor have been said to be fulfilled in this as it is said of David 1 Kings 14.8 so it is recorded of Josiah 2 Kings 23.25 That he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses Nor would it be said to be the practise of the Saints Psal 119.2 Whence we may reason thus If the Saints of God if Josiah if David thus loved the Lord their God under the dispensation of the Law when the Lord gave a more scanty measure of his spirit how much more is the same duly expected of us Zach. 12.8 If they under the Law loved the Lord with all their strength when the Law was weak how much more is expected of us under the Gospel what the Law could not do c. Rom. 8.3 Now if ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certainly by how much the more the Spirit and power of God is vouchsafed unto us by so much the more we should perform this Commandement to love the Lord with all our heart soul minde and strength Surely if the Lord require obedience unto all that Commandement so as to love the Lord our God with all these the Lord allowes no place at all no room within us for any iniquity He is to be loved with all our heart soul minde and strength And therefore there is not left any place any degree at all for what is contrary to his love The Church which is signified by the Kings Daughter is all glorious within Psal 45.13 All that is within me bless his holy Name Psal 103.1 Whose cause then do they undertake to defend for whom do they plead for God or Baal for Christ or Belial who say That sin must remain in us The Lord Jesus Christ tells thee that thou shalt love the Lord thy God with all thy heart c. They say That this cannot be done Our Lord saith This do and thou shalt live Luke 10.28 And this is the love of God that ye keep his Commandements They say Ye shall live though ye keep not the Commandements for its impossible to keep them Just so the Serpent told Eve Ye shall not die A lie point-blank contradictory to the God of Truth They say Christ has kept the Commandements for us and He has loved God with all his heart c. and all for us And this is imputed unto us as if we our selves had so loved the Lord c. as if we our selves had kept all the Commandements Their meaning is Christ was wise just good humble loving meek sober chaste c. Therefore we may be unwise unjust wicked prowd hateful and hating one another wrathful and impatient drunkards lascivious c. Why because Christ was wise sober c. all for us Grant all this But hath not Christ suffered leaving as an example c. 1 Pet. 2.21 and 4.1 Object Hath not Christ paid the ransom and made the atonement T is true Christ hath paid the ransom for all but for whom effectually Is it not for these who believe him love him walk in all obedience unto him 2 Cor. 4.10.11 and 5.14 1 Pet. 4.2 A great Prince payes a Ransom for a multitude of Captives Howbeit thus he indents with them that they shall ever afterward relinquish and leave their Prison and be Subjects and obedient only unto him The Lord Jesus is that great Prince and Saviour Acts 5. He hath paid that Ransom for us who were captives unto Satan and served sin and iniquity And He upon the like terms agrees with us that we should no more serve sin Rom. 6. but that we being delivered out of the hands of our enemies should serve him in holiness and righteousness before him all the dayes of our life Luke 1.74 75. But to come home to their own Assertion and similitude why is not the love of the Lord our God with all our heart c Via quâ currendum but Scopus the mark whither we must run It s impossible say they by reason of the infirmities of this life alwayes actually to think of God and to be moved in love toward him And therefore so to love him is not the way wherein we must run I answer Nor is it necessary for him who loves God and keeps all that Commandement alwayes actually to think of God as he is defined or to be moved actually with love towards him It is enough if he alwayes think and do what is good just and honest and so what is worthy of God Yea so to think and so to do is to love God For this is the love of God that we keep his Commandements 1 John 5.3 And therefore he who is alwayes busied about what is holy just and good as the Commandement is Rom. 7.12 he loves God with all his heart c. And what they say that it is not the way but the end of the way surely a Traveller who walkes on in the right way it is not needful that every step he takes he should think of the end of his journey but it s enough that he keep on in the right way toward his journeys end And therefore holy David doubted not to resolve I will run the way of thy Commandements when thou hast enlarged my heart And he no doubt who does so loves God with all his heart I know well the contrary doctrine is and hath long been taught But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an holy thing to prefer the truth before all opinions and authorities of men could Aristotle say Our Lord and his Apostles when they taught the Gospel gave precepts to be done not in another life but in this life And therefore as was intimated before the Angel commanding the Apostles to preach the Gospel calls it the words of this life And it is very observable when the Lord gives this precept touching the love of God with all our heart c. Matth. 22.37 He doth not cite the words out of Exodus wherein is contained the Law out of
v. 15. O how contrary to this is the love of our God! when his love has touched our heart with his finger that is with his spirit when he drawes us with the cords of his love when he manifests himself unto us The more near we draw unto him by so much our love more and more increaseth toward him and in his presence is the fulness of joy and at his right hand pleasures for ever more Psalm 16.11 This Commandement is said to be the first by our Saviour Mat. 22. and that both in regard of the Lawgiver and in respect of man to whom the Law is given 1. In regard of the Lawgiver he is the first and chief good Since therefore love is naturally carried unto goodness and first in order of dignity unto the first and chief good there is good reason why we should first love him and consequently that this should be the first Commandement Yea first it is in order of intention or the end which the Lawgiver aims at and that 's love 1 Tim. 1.5 The end of the Commandement is love For howsoever the knowledge of God must precede in order of time because Ignoti nulla cupido there is no desire of that which is unknown no nor love nor hope nor fear nor joy no affection at all toward that whereof there is first no knowledge nor can we love desire hope in or fear God unless first we know him yet this is to be understood in order of time As for the order of intention which God aimes at he would not that the man should rest in a contemplative knowledge of himself but that he should be affected according to his knowledge which must cease but love must remain 1 Cor. 13. Charitas intrat ubi scientia foris stat Charity enters when Knowledge stands without doores Yea although fear go before love Primus in orbe deos fecit timor and that it is Prima mensura divinitatis the first measure of the Deity yet this is to be understood in regard of the man 's fallen estate For fear of punishment had never been unless first sin had entred into the World as appears Gen. 3. Yea and initial fear makes way for love as a serviceable means for that end which being obtained and perfected as being principally intended fear is cast out as being used only as a means to obtain the end with which it cannot consist as Physick having brought us to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good habitude of body is it self purged out and the Needle is cut off when it hath drawn in the threed and united the cloath And therefore the Wiseman saith that fear is the beginning of love Ecclus 25.12 2. In regard of man to whom this Law is given this Commandement is first and that in respect 1. Of mans obligation to act and 2. In respect of his principle of action 1. Gods work of creation and preservation whereby he prevents the man layes the first obligation and tye upon the man to love and to be thankful unto his God which truth the Gentiles held in unrighteousness Rom. 1.18 21. 2. In regard of the principle of action in the man For howsoever there be diverse principles whence the observation of the Commandements is said to proceed as Fear Faith Hope yet none of them either severally or joyntly brings forth that obedience to the Commandements which God requires but love For howsoever faith be the fundamental saving principle yet that works not but by love Gal. 5.6 Which principle we finde in the promulgation of the Law Exod. 20.5 6. And the same method our Lord observes in the Gospel John 14.15 If ye love me keep my Commandements He saith not if ye fear believe or trust in me The Apostle gives the reason of it 1 Tim. 1.5 the end of the Commandement is charity Now if charity be the end that is the perfection of the Commandement then is it the first and chief principle out of which obedience to the Commandements must proceed Sapiens incipit à fine a wise man begins from the end Yea till the man keep the Commandements out of this principle he cannot be said to keep the covenant of his God nor God to keep covenant with the man But when the man loves his God and out of that love obeyes his God then the Lord keeps covenant with him So Dan. 9.4 O Lord the great and dreadful God keeping the Covenant and mercy towards them that love him and keep his Commandement c. As this is the first Commandement so it is also called by our Lord the great Commandement And whereas a thing is said to be great Quantitate molis or quantitate virtutis in regard of bulk or power and vertue this later way this Commandement is said to be great or the greatest according to S. Hierom by reason of the vertue power and efficacy of it and that both in respect of the subject and of the duty it self 1. In regard of the subject whoever thus loves God with all his heart his heart and minde must be enabled thereunto by the Spirit of God 1 Tim. 1.5 It is the first fruit and strength of the Spirit Gal. 5.22 And the Lord so circumciseth his heart that he may so love him with all his heart and with all thy soul and keep the Commandements and live Deut. 30.6 Zach. 11.19 20. Rom. 6.11 13. 2. The duty it self is most required and best accepted by our God For as love is in nature the first of all the affections which like the great wheel of the Clock turns about all the rest For so we desire rejoyce in fear hope for grieve for c. some thing which we love such is the divine love to all other graces The Spirit of God in this great wheel actuates and moves all the other graces Yea and this divine love swallowes up all other inferiour affections all other love concupiscence and desire As the Serpent of Moses devoured all the Serpents of the Egyptian Magicians For he who loves God with all his heart and keeps all this Commandement he can love nothing repugnant unto God nothing but in order unto God he loves himself only in order unto God and for God He loves his neighbour out of his love of God even as he loves himself that is in order unto God So he loves his neighbour that he is of one heart and one soul with his neighbour Acts 4.32 So that his love of his neighbour and of himself are no way contrary to the intire love of God Yea howsoever many other duties are enjoyned us beside this Commandement yet this of all the rest is the greatest and most excellent 1 Cor. 12. ult and that for two reasons 1. It s most durable and outlasts all the rest and therefore it s preferred before Prophesie Tongues Knowledge yea before Faith and Hope it self 1 Cor. 13. ult 2. The love of God is the Seisin and the common
ingredient of all the Christian mans actions that pretious tincture that turns all it touches into gold as they say Midas did And what ever wants this divine tincture of holy love t is like the Terra damnata t is nothing worth Hence the Apostles general advise is Let all your things be done in charity 1 Cor. 16.14 A rule so necessary that the very best and greatest duties otherwise performed whether towards God or towards our neighbour are of no value in the sight of God 1 Cor. 13. I shall adde no more motives Let us rather come to discover our love to the Lord our God whether we keep this Commandement or not 1. The love of God proceeds from a pure heart a good conscience and faith unfeigned 1 Tim. 1.5 How then canst thou love thy God when thou sayest thy heart cannot be pure And how can thy faith be unfeigned when thou believest not that thou art able to love the Lord thy God with all thy heart 2. Love will suffer nothing to intervene or separate us from the party we love that may hinder our union Love knits unites and makes one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is continued is one Our love unto God unites us and makes us one with him according to our Saviours prayer John 17.21 and that of the Apostle he who is joyned unto the Lord is one Spirit 1 Cor. 6.17 Such love of our God will not endure any mixture of what is contrary to our God And therefore S. Paul having exhorted to sincerity of love which is required even in the lowest degree of it as hath been shewen Let love be without dissimulation Rom. 12.9 he presently adds Abhor that which is evil Sincerity of love unto our God will not endure any corrival any thing or person to share with our God in our love of him How then canst thou say thou lovest the Lord thy God with all thy heart and all thy soul and keepest all that Commandement when yet thou knowest that thou lovest thy pleasures more then thou lovest thy God when thou knowest thou lovest the world and the things of this world Ye Adulterers and Adulteresses Know ye not that the friendship of the world is the enmity of God Jam. 4.4 So the Greek text hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever therefore will be a friend of the world is made an enemy of God Wouldst thou believe thy wife should she say she loved thee whilest she prostitutes her self unto another man And wilt thou pretend to be the loving Spouse of thy Maker yet love his enemy 3. The love of God puts us upon such works as he loves Whence the Apostle This saith he is the love of God that we keep his Commandements It puts us upon the love of our neighbour Love works no evil to his neighbour Rom. 13.10 Ad populum Phaleras Away with all trappings and false pretences of love without the reality of it Good discourse and holy conference proceeding from a life worthy of God and a heart and soul which loves God is an edge which pierceth to the assimilating of others unto it self Such a soul edifies and conveighs grace to the hearers For charity edifies not knowledge not holy talk without it The Pharisees of old knew very much of God and his Word and wayes and spake very much of God And they of all others most reasoned with our Lord concerning God and his truth But our Lord tells them I know that ye have not the love of God in you John 5.42 And we may say the like of the Pharisees of our time They are great talkers of God and of Religion and indeed would seem to be the onely people of God and to know all things knowable They are indeed the true Amorites great Talkers and most bitter men in their invectives against all who are not of their opinion as no wise man is And therefore we may know that they have not the love of God in them They have a knowing knowledge or such as reflects upon it self as the Apostle saith we know that we all have knowledge This knowledge puffs men up and makes them proud but charity edifies 1 Cor. 8.1.2 That knowing knowledge is the dust the food of the Serpentine generation according to their doom Gen. 3.14 which the Prophet Esay 65.25 tells us must be fulfilled in these last dayes a food wherewithal they so glut themselves that there is no place left for the love of God in them Therefore Jehu cuts off and destroyes the knowing knowledge so the Chald. Paraphrast renders 2 Kings 9.8 Every one that pisseth against the wall all the knowing knowledge which excludes the love of God For so the true Jehu Hebr. 1. v. 12. who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui est a type of Christ Hebr. 1.12 Thou art He for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat aliquid divinitatis saith Galatinus it imports somewhat of the Divinity And therefore Scaliger having reckoned up many names of God concludes them all with Ipse He. This spiritual Jehu destroyes all the false the knowing disobedient knowledge which is the true spiritual inward Antichrist and consumes him with the spirit of his mouth and destroyes him with the brightness of his coming or presence 2 Thes 2.8 Psal 90. v. 12. And therefore Moses the man of God prayes Psal 90.12 that the Lord would teach him to number his dayes that he might bring unto him a wise heart so the words signifie not a wise not a subtil crafty head not a strong head-piece as they call it Let us name some means and helps to advance this great duty 1. The fear of God is the beginning of his love Ecclus 1.14 And that fear drives out the evil And when the love of God is brought into the soul it makes a compleat separation from the sin O ye that love the Lord see that ye hate the thing that is evil Psal 97.10 2. Whatsoever thou seest amiable and lovely in the creature love it wholly for God and in order unto God the Creator of it How shall that be done When thou seest ravishing Beauty in the Creature reason thus O how much more beautiful is my God who created this Beauty When thou seest great strength think how much more strong is He who is the Power Mark 14.62 Thou lovest wealth consider how much better is it to be rich towards God! Or thou art desirous of Honour Reason thus How much more excellent is the honour that comes of God only Thou lovest Pleasures but think how much more satisfying and durable are the pleasures at Gods right hand for evermore 3. Pray we unto the Lord that he will be pleased to circumcise our hearts that we may love him with all our heart and with all our soul that we may live Deut. 30.6 For the advancement of this divine and eternal life and kingdom of God there are who point us unto faith only But beside it
all have sinned and fallen short of the glory 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness or justice is conformity unto a Law They therefore who are conformable unto Gods Law are just as Noah Gen. 7.1 Zachariah and Elizabeth Luke 1.6 Lot 2 Pet. 2.8 But it s said Psal 143.2 In thy sight shall no man living be justified the like Rom. 3.20 Gal. 2.10 Resp There is a Legal and Evangelical justice or righteousness Which yet are not so distinguished that the Legal righteousness is performed by the mans own strength which the Pharisees endeavouring to establish fell short of the righteousness of God Rom. 10.3 But the Evangelical and Gospel-righteousness is wrought by the power of Christ in us Rom. 8.3 4. what the Law could not do c. Now because there are three degrees of those who are in Christ Children Young men and Old men 1 John 2. there is a justice proportionable unto these 1. That of the Childe which is here understood 2. That of the Yong man and 3. That of the Old man 1. Whether is not a just man in that state that doth good and may not sin The reason is from consideration of the God of our righteousness he is the God of order and therefore as he works his works in the outward world not all at once but gradually and successively from weak beginnings as we say Natura non facit saltum so he works his works in the inward world not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not altogether he makes his entrance into his greatest works with small and weak beginnings Mark 4.26 32. 2. Reason also may appear in regard of the just man himself He is made at first of an earthly mold and his mind and heart at first relish the principle of which he is made and therefore he is said to be upon earth There is not a just man upon earth c. And this is the earthly which is of Gods making whose image we bear before we bear the image of the heavenly 1. Cor. 15. And therefore our Lord who spake to Nicodemus concerning baptism of water and the Spirit saith he told him of of earthly things Joh. 3.12 and ver 31. John Baptist saith he speakes of the earth 1. Hence then we learn how untrue and in consequent collections and inferences are made from this and such like places as this is misunderstood viz. That the most righteous man â—hat is sin 's in every good work he doth This is untrue This Scripture speakes not of a just man in the highest degree of justice but of a just man in an in ferior dispensation Besides that is a fallacious and Sophisticall collection For whereas the Text saith that there is not a just man of the lowest dispensation under the fear of God but he may Sin these Sophisters infer that the just man doth sin in every good work he doth Lastly this is untrue For Job was a just man and one who had not attained unto the highest degree of perfection yet the Scripture testifies of him that upon so great provocation as the loss of all his goods and all his children he yet sinned not Job 1.22 Yea upon Satans inflicting exquisite cruelty upon him we have the like testimony recorded of Job Job 2.10 This Scripture rather speakes of a possibility of sinning then any actuall much lesse of an habituall sinning 2. Another would have us note from hence the imperfection of the Saints in this life This is no good inference from hence that the Saints are allwayes imperfect in this life but onely while they are under the first dispensation For we read 1. Cor. 2.8 That there were some perfect men among whom the Apostles spake wisdom He had taught the Corinthians Christ and him crucified not that he had no doctrin more eminent than that is but because they were capable of no greater mysteries and therefore he fed them with Milk 1 Cor. 3. those greater mysteries which he calls wisdom he spake among those which were perfect If any except and say that by perfect men he means no other then such Christian men as the Corinthians were to whom he wrote surely he would not call those perfect men whom in the next Chapter he calls babes and carnal that is rude and imperfect Besides if Christians at large as the Corinthians here were called perfect then they who are not Christians should be called imperfect But that 's absurd for no man can be said to be imperfect in any Art Science or Profession in whom nothing of it is begun but they who are no Christians in them Christianity is not yet begun therefore they are not imperfect 3. Another gathers from hence that these words are a full testimony of the imperfection of our inherent righteousness in this life And that even justified persons come very short of that exact and perfect obedience which the Law requireth This likewise is a fallacious inference A dicto secundum quid ad dictum simpliciter because Solomon writes thus of a just man as yet in the lowest dispensation hence they gather that this is true of all just men in this life To this purpose they bring Rom. 7.14 inferring thence that even justified persons come short of that exact and perfect obedience which the Law requireth whereas that Scripture is to be understood of the childehood only of Christianity whereas if men look either to the Chapter before or that next following Rom. 8. they may perceive that a just man in his riper age at fuller growth hath the righteousness of the Law fulfilled in him Rom. 8.2 3 4. that the Law of the spirit of life which is in Christ Jesus our Lord hath made him free from the law of sin and death c. Unto all which we may adde that by the Earth and upon the Earth we are to understand the earthly condition of sin c. the unregenerate estate Jer. 17.13 they that depart from thee shall be written in the earth Col. 3. Mortifie your members on the earth And it is most true of these that there is not one to be found among them that doth good and sinneth not Obs 1. The initial and inchoative Iustice and righteousness or righteousnes under the first dispensation is an inconsistent an unstable unsetled righteousness This was the common state of the Jewes in the time of the law of which also Salomon speakes 1. King 8.46 2. Chron. 6.36 and St. James 3.2 and St. John 1. Joh. 1.8 This imitable state was figured by Kadeshbarnea the unsetled and unstable holynes of the childhood wherein so many sinned Num. 32.7 11. Such a righteous man falls seaven times saith Salomon Prov. 24.16 viz. into afflictions but he comes out of them again as it is clear by the context that Scripture is to be understood so that it can be no ground for that which is commonly said that the righteous man sinns seaven times a day Whence the author of that song called the
our last Translation we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowne note of diversity rendred and as known a Conjunction copulative and these two render different kinds of Axioms as all Logicians yea all who have common reason may understand The flesh lusts against the Spirit and the Spirit lusts against the flesh that 's a copulate The flesh lusts against the Spirit but the Spirit lusts against the flesh that 's a discret Axiom 2. But there 's a far greater difference between cannot as they render the words and may not as they ought to be turned Ye cannot denies power and strength ye may not leaves a possibility of doing what they would For the Spirit so and for this end lusteth against the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may not do the things that ye would according to the lusting of the flesh And thus the Greek words ought to be rendred and generally are so rendred by Pagnin Castellio Vulg. Lat. Vatablus Beza High and Low Duth French Italian and Spanish Translations yea and by an antient English Manuscript whereas all our printed English Translations turn it cannot If any man think this a small difference let him suspend his judgement till I speak of it in its due place The Apostle ver 16. propounds a Precept In the Text we have 1. The difficulty of that precept the flesh lusteth 2. The possibility notwithstanding that difficulty Ye may Wherein we have these Axioms 1. The flesh lusteth against the Spirit 2. The Spirit lusteth against the flesh 3. Tt is true that the flesh lusteth against the Spirit but the Spirit lusteth against the flesh 4. The flesh and the Spirit are contrary one to the other This is to be put in a Parenthesis 5. The Spirit lusteth against the flesh that we may not do the things of the flesh which we would do 1. The flesh lusteth against the Spirit Herein we must enquire 1. What is meant by the flesh and 2. The lusts of the flesh and 3. What is meant by the Spirit I will not trouble you with the manifold meaning of this word flesh Only by the flesh we are here to understand the old corrupt Adam so what Rom. 6.6 our Apostle calls crucifying the old man that in the same Apostles phrase Gal. 5.24 is called crucifying the flesh with the affections and lusts 2. And what is lust and what is it to lust Concupiscence or lust is the desire of sensitive delight vain foolish and immoderate desires of the superiour appetite the will as ambitious desires of honours curiosity desire of knowledge falsely so called so flesh is understood Col. 2.18.23 and elsewhere The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a power which comes upon the minde whereby the soul is carryed out to what is desired The lusting of the flesh therefore is not only that of the lower appetite which we call the concupiscible but that also of the irascible is here to be understood as appears by comparing v. 15. If ye bite and devour one another c. Yea the immoderate lusts of the superiour appetite are here also to be understood Hence it is that Sects and Heresies are reckoned by the Apostle Gal. 5.20 amongst the works of the flesh Hence also it is that we read of carnal wisdom wisdom of the flesh The lusting of the flesh against the Spirit what is it but desiring what is contrary to the desires and lustings of the Spirit The flesh desires things fleshly which are contrary to the desires of the Spirit which are of things spiritual and heavenly As by the flesh the old Adam is to be understood so by the Spirit and its lusts the lusts and wils of the new Adam the heavenly man are here meant The reason of this is from the mistake and seducing of the fansie For the fansie being part of the first Adam flesh and blood and informed with a living soul and being sensual earthly and carnal Rom. 8. and knowing no better thing then earthly objects things neer of kin unto it and delightful unto sense it easily draws the coucupiscence unto them which howsoever according to original rectitude it propends to good and that Bâ—num bonestum the honest good and is subject to the rational appetite and so to right reason as the Philosopehr teacheth and right reason to the Law of God yet having declined from that first integrity unto the sensible present and delightful good which most-what is disjoyn'd from the true and honest good becomes more and more prone to evil and drawes to it the rational appetite the will yea the reason it self the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rudder of the soul as he that 's sinking will lay hold though on his best friends and draw them into the same pit of destruction And so the fleshly minde resists and reasons against the Spirit as Ahitophel fallen off to Absalom they both rebel against their Lord David Obs 1. Here is an evident argument and proof of mans fall Here is opposition made against the Spirit of God Surely Gods work was perfect and all that he made was very good Gen. 1. And therefore that excellent work man cannot be said to come thus imperfect out of Gods hand No he was made upright but he had a fall as ye read 2 Sam. 4.4 that Mephibosheth fell out of his Nurses armes and be came lame poor man of both his feet What is the Nurse but providence which supported the man and bare him in hir armes of mercy and judgment comands and prohebitions Gen. 2. But out of her armes the man fell and is lame on both his feet his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his concupiscible and irascible affections which are the feet which carry the soul whithersoever it goes So that to the fallen man belongs shame and confusion of face that is word for word Mephibosheth Yea even the Philosopher himself could take notice of this from the irregular motions in man that man was become otherwise then formerly he had been Obs 2. Hence it appeares that even in those who have the Spirit of God in some measure there are motions contrary to the Spirit I say in some measure Wisdom 7.27 Thus the Galathians had received the Spirit Gal. 3.2 Proportionably to their age which was the childhood Gal. 4.19 In whom yet the flesh lusted against the Spirit And the Corinthians had received the Spirit by which they were sanctified 1 Cor. 1.2 Yet was their age and growth no more then that of the childhood they were babes in Christ 1 Cor. 3.1 And these are said to be carnall and to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the first Adam or the old man ver 3. Obs 3 The lusts of the flesh are first and they first appeare in the man Primum animale dein spirituale First that which is animalish then that which is spiritual 1 Cor. 15. 4 Observe the reason of that impetuousnes
and violence of passions wherewithall the carnall man is lead or driven the flesh lusteth against the Spirit Esau thinks he shall die if he have not his Mess of Pottage Gen. 25. 5. Observe how poor and beggerly the carnall man is how he wants all temporall things For although he has many things yet he cannot be said to be rich for he is not rich who possesseth many things but he who wanteth not But the earthly carnal man is allwayes needy alwayes of an having disposition alwayes lusting 6 Hence note the deplorable condition of all those who have not the Spirit of God to give check and curb to their exorbitant and unruly affections and lusts Axiom 2. The Spirit lusts against the flesh What Spirit is here to be understood Surely according to the difference of men answer is here to be made For that Spirit of the natural man that is in him lusts against the flesh and the lusts of it whence it is that by nature he does the things of the law Rom. 2. But the Apostle wrote here unto the Galathians who had received the Spirit of God in some measure as appeares Gal. 3.2 The reason is that it may give check to the natural motions This we may understand by the story that Jacob took Esau by the heel Jacob is a figure of the heavenly man Esau or Edom of the earthly man Now such is the goodness of the heavenly man He suffers not the earthly to break forth and to have his whole liberty to do what he lists or to have his full swinge He struggles with him before and though he break out yet he apprehends him and layes hold on him and stayes him in his carreer he limits his proceedings he binds him with cords of the law Psal 2. And when he breakes them and casts them from him he so hedges him in with one impediment or other that he cannot freely pursue his lusts Hos 2.5.6.7 When notwithstanding he breaks the hedg and committes a trespass and builds up himself with strong reasonings 2 Cor. 10. Edom shall build saith the Lord but I will destroy Malach. 1.4 So that he who sins freely and without remorse or cheek hath broken through manifold lets and hindrances hath broken the hedg of providence about him and is a great trespasser 3. The flesh indeed lusteth against the Spirit but the Spirit lusteth against the flesh Such is the goodness of God unto men He hath not left us to be governed by our carnal appetites Wherefore take heed that we be not deceived with the error of the wicked who contrary to the lusting of the Spirit follow the lusts of their flesh and for a short and momentary seeming present good part with the incorruptible and eternal good 4. These are contrary the one to the other Here is than a cruel and long-lasting inward war The parties contending Satan the father of lies the son of perdition and the Spirit of error against the God and father of Jesus Christ the true God the Son the Saviour and the Spirit of truth Here are flesh and it's lusts contending against the Spirit and the will of God Here is engaged darkness against light death against life Reason against reason will against will It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a war wherein the parties can never be reconciled one must be subdued and overcome But what do they quarrel for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for a toy or trifle no the Harlot Iniquity hunts for the pretious soul the business concerns life thy life yea the eternal life the life of God This discovers a most dangerous mistake and that in a business of the greatest moment in the World and yet which is most of all to be lamented daily and almost universally practised The lucts of the flesh are our deadly enemies yet most men account them their dearest friends The wills and lustings of the Spirit are indeed our nearest friends yet are these accounted by most men their greatest enemies The man carries his most malitious enemies and his best friends about him his sinful flesh with the lusts of it the Evil one the Boutefeu and Incendiary who blows the fire of concupiscence to kindle his lusts and appetites in the sinful flesh He has also Christ and his Spirit revealing and requiring and enabling to do the will of God These adverse contraries so diametrically opposite one to other cannot but act one against the other Exod. 2. Moses grown great smote the Egyptian the next day Moses reproved the Hebrew that did his brother wrong But do we look for these things without us These things are or may be daily acted in us There is an old tradition that one of the Thieves crucified with our Lord was an Egyptian a black Thief this was the Evil Thief the other an Edomite a red Thief whom they call the good Thief The former the black Thief the Egyptian the sin perished the Edomite the first man of the Earth was saved These things works the mortifying spirit of the Lord Jesus Rom. 8.13 This justly reproves those who follow their own carnal lusts against the dictates of their own reason which perswades the contrary like her who said Video meliora proboque deteriora sequor Reuben the son of vision saw the Holy Land and approved it that it was good yet he chose to live on this side Jordan he was taken with Id bruti that was good for cattle Numb 32. What can companions of Fools hope or such as follow their foolish lusts but destruction Prov. 13.20 Not only the Fools but also the companion of Fools shall be destroyed 5. The Spirit lusteth against the flesh that we may not do the things of the flesh which otherwise we would do In these words lies the principal difference between the two Translations And that especially in two things 1. Whether cannot or may not be the better translation 2. What 's here meant by the things that we would do As to the first we must know that there is no Verb in the Greek Text here that answers to cannot or may not but that is only a signe of a Mood in our English tongue as all learned in the Greek tongue easily understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly what are the things that we would do where the Text saith The Spirit lusteth against the flesh that ye cannot or may not do the things that ye would Surely either both the things which both flesh and Spirit lust for or some one of them If both the things which the flesh and Spirit lust for then by reason of the contrarietys of flesh and Spirit a man comes off hardly in the performing the lusts either of the flesh or of the Spirit He cannot or may not freely do the things that he would which the flesh lusts for because the Spirit lusts against the flesh And he cannot freely do the things that he would which the Spirit lusts for because the flesh lusts against
the Spirit And so Erasmus reasons in his Paraphrase Others as the Translators of the French Bible in their Marginal Gloss understand here spiritual things which the Spirit lusteth for And so a man cannot or may not do the things that he would which the Spirit lusts for because the flesh lusts against the Spirit The former of these is the more probable but that neither of these can be here meant will appear by two reasons 1. Both these interpretations overthrow the Apostles exhortation which is this Walk in the Spirit and ye shall not fulfil the lusts of the flesh Now if neither of the lusts of the flesh nor of the Spirit can be done the Apostle contradicteth his own exhortation to walk in the Spirit this false gloss saith it cannot be done 2. A second reason may be taken from the scope intention and purpose of the Apostle who having exhorted us to walk in the Spirit and promised that thereby we should not fulfill the lusts of the flesh he moves a doubt The flesh lusts against the Spirit which doubt he presently removes saying but the Spirit lusts against the flesh that ye may not do the things that ye would But that the French Glossaries and all who follow them who are not a few are here quite out may appear if ye shall consider what the things that ye would are according to that Gloss and read the text cannot as Ours do The things that ye would according to that Gloss are spiritual things Mark then what a sense these laid together will produce The flesh lusts against the Spirit but the Spirit lusts against the flesh that ye cannot do the things spiritual things say they which ye would do What a derogation is this from the Spirit of God that the same Spirit lusting against the flesh should make us that we cannot do the spiritual things that we would Which is the very meaning of the words if so understood how absurd let the godly learned judg 2. By the things that ye would must here be understood the things which the flesh lusts after as may hence appear to the judicious reader because this clause That ye may not do the things that ye would is joyned to the lusting of the Spirit which therefore lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may not do the things that ye would viz which the flesh lusts to do So that hence its clear what are here the things that we would What else but the lusts of the flesh Which if we understand here the words will suit exceeding well with the Apostles exhortation walk in the Spirit and ye shall not fulfill the lust of the flesh For the flesh t is true lusts against the Spirit But the Spirit lusts against the flesh that ye may not do the things of the flesh which ye would do Piscator in his Analyse of the Text is inforced by the Apostles reasoning upon this sense Care spiritus inter se è regiane adversantur quo fit ut qui secundum spiritum vivit is non possit vivere secundum carnem The flesh and Spirit are contrary one against the other whence it comes to passe that he who lives according to the Spirit he cannot live according to the flesh Though he make no good use of this his observation Obj. But some man will say are not may not and cannot one and the same thing Even children can tell us that they are both signes of the potentiall mood I answer they are so Yet do they not signify one and the same thing For Cannot denyes Potentia strength and abillity to do any thing May not denyes Potestas authoritie to do it If any shall question this distinction he may easely be satisfied out of the German tongue whence we have both these words as from the principal Mother of our language for with them Ich kan is Possum habeo potentiam I can Ich mag is licet mihi habeo potestatem I have power or authority Now who knowes not that these are two disparate principles of action which may be separated one from other As in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David because a king had the later but the sons of Zerviah had the former as David saith the sonns of Serviah are too strong for me There is in us a proneness a strong inclination to do the lusts of the flesh They are things that we would do But though there be a proness and strong inclination to do the lusts of the flesh yet there is no necessity of doing them why The Spirit lusts against the flesh Yea there is in man a power untill by customary consent unto his lusts he have enfeebled it Even the spirituall children such as the Galatians were Gal. 4.19 They may not do the works of the flesh which they would do they may begin to overcome and subdue the lusts of the flesh by the Spirit Judg. 13.25 But such abstinence and such conquest is yet with much difficulty They are yet but children and the flesh yet lusts against the Spirit Walk in the Spirit This is the Apostles exhortation ver 16. To walke in the Spirit is to live in the Spirit walking is a progressive motion a proceeding from vertue to vertue If thus we do we shall not fulfill the lusts of the flesh He saith not ye shall not have them for they will be troublesom But if ye walk in the Spirit ye shall not fulfill the lusts by consenting to them For if we meet them with dissent we fulfill them not they are none of ours If we consent unto them do we consider whose work we do Not the work of our God not our own work To do the lusts of the flesh is to do the devills work Joh. 8. And they who do his work he will be sure to pay them their wages The very best issue and event that the fulfilling of our lusts possibly can have is repentance and that 's Gods gift whom we offend 2 Tim. 2. How easely might a man disswade any from having to do with such or such a man if he should assure him that whomsoever he deals withall he deceaues him Every man would be so wary so shy of him as to take heed of such a one And does not the wisdom of God give us warning of that spiritual harlot how treacherous how subtill how false she is Prov. 7. Does not the same wisdom tell us that the lusts of the old man are deceitfull and seducing Ephes 4. How can we walk in the Spirit unless we have the Spirit wherein we should walk How can we walk in the Spirit unless the Spirit of the Lord be in us to teach us the way wherei◠we should walk Many signes may discover this unto us whether the Spirit of God be in us or not I shall name one or too where the Spirit of the Lord is its fruitfull it is an active Spirit it brings forth
the fruit of the Spirit love joy peace c. Gal. 5.22 Now what fruits are brought forth in thee where the Spirit of the Lord is there is libertie 2 Cor. 3.17 That 's it we long for that 's it we boast of But here is the question what liberty it is we have whether it be liberty from thraldom and captivitie under sin and Satan and compulsion of the law and a power without hindrance freely to do the Lords will or whether it be a licence to do what we list a liberty to act and do the lusts of the flesh We read of two towns built by Sheerah the daughter of Ephraim Beth-horon the nether and the upper These towns she built when it went ill with hir fathers house 1 Chron. 23.24 Then it goes evill with Ephraim when we are fruitfull so Ephraim signifies in evill workes Then Ephraim calls his son Beriah that is in evill His daughter Sheerah signifies flesh And she builds Beth-horon the neither First the house of liberty according to the flesh Then Sheerah buildes Beth-horon the upper that is she promiseth the glorious liberty of the sons of God while yet the flesh is a servant to corruption 2 Pet. 2.19 And these I fear are the false freedoms whereof we boast which Sheerah the flesh with hir evill affections and lusts buildeth But Solomon 2 Cron. 8.5 Is recorded to have built Beth-horon the upper and Beth-horon the neither First the upper and then the nether This is the work of the true Salomon even Christ our peace Ephes 2.14 And that 's Saelomon and the Prince of peace He gives the true liberty John 8.36 both to the upper and the nether Beth-horon For if the Son make you free then are ye free indeed He builds the upper Beth-horon even the glorious liberty of the Sons of God in the right injoyment of spirituall and heavenly things and the nether Beth-horen a liberty for the right use of things below These are said to be fenced Cities with walls gates and bars This is the work of the true Solomon who fenceth the true liberty with the fortress and safeguard of his Commandements Psal 119.45 The upper Beth-horon must be fenced lest it prove false and vain without a foundation like a Castle in the air the nether lest it prove exorbitant Gal. 5. v. 13. and vanish into lasciviousness and looseness of life Brethren ye are called to liberty only not to liberty for an occasion to the flesh but let us pray to the Lord for his holy Spirit that Spirit of liberty which may lust again the flesh and give check thereunto which may teach us the way of the Lord that we may walk not after the flesh but after the Spirit which may renew us in the spirit of our minde which may mortifie in us the deeds of the body which may lead us into all truth through Jesus Christ our Lord. Some Saints not without Sin for a season SER. 19. SERMON XX. 1 John 1. ver 8. If we say that we have no sin we deceive our selves and the truth is not in us THe Mountain of the Lords house in these last dayes is scituate in the top of the Mountains Esay 2.2 even that blessed state whereunto S. John together with his fellow Apostles having attained he doth not as it is said of another Ridet anhelantes alta ad fastigia he derides not those who labour up the hill O no but he declares whither he and they had ascended and invites us all to the participation and communication of the same bliss and happiness with them v. 1. 4. For the eminent Saints of God are in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a state above the envie of others and wherein they do not envie others that good which they enjoy but call them to share with them in it as the first voice which S. John heard out of heaven was come up hither Rev. 4.1 and the Spirit and the Bride say come But the Apostle forewarns us that if we hope for fellowship with the Lord we should be such as he is now He is light and in him is no darkness at all And therefore he who hath hope of communion with him purifies himself as God is pure 1 John 3.3 This Declaration premised the Apostle foresaw that three Objections would be made against his invitation 1. That it was possible they might have communion with God yet want holiness To this he answers v. 5 6 7. God is light and in him is no darkness at all if we say we have fellowship with him c. 2. SER. 20. A second Objection is They had no sin and therefore they had communion with God already This Objection he answers v. 8 9 10. If we say we have no sin c. 3. The third and last Objection is That they cannot choose but they must sin That the Apostle answers in the second Chapter v. 1 2 3. These things I write unto you that ye sin not If any man sins c. where the Apostle declares of what spiritual age growth and statute they were and are to whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children The result of all this is That would we hear the living Word which was from the beginning would we see it with our eyes would we look upon it would we handle it with our hands would we have such experimental knowledge of it then must we not walk in darkness So that ye perceive my Text is part of our Apostles answer to the second Objection They had no sin and therefore they had communion with God already Nay saith S. John If we say we have no sin we deceive our selves and the truth is not in us Wherein we have 1. A supposition of a false Position that some said they had no sin 2. A reason of that false Position which is self-deceipt want of truth These parts we may resolve into these Axioms 1. That some little children say they have no sin 2. They who so say deceive themselves 3. They who so say have not the truth in them 1. In the first of these we must enquire 1. What sin is and what here meant 2. What it is to have or not to have sin 3. Who are meant by we in the Text. If we say we have no sin c. 1. Sin is described by our Apostle Chap. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law More fully Dictum factum Concupitum contra legem Dei what ever is spoken done or desired against the Law of God But what special sin this is which is here to be understood expositors agree not among themselves For some understand 1. Original sin only so Cajetan 2. Others understand actual sin but neither herein do they agree for some will have here to be meant mortal sin so Lyra others venial only so Hugo Card. But if it be sin in its own nature its mortal Rom. 6 23. The wages of sin is
understand the place of venial sin Lyra will have it to be understood of mortal sin also Yea S. Austin will have the place understood of virgins and those who live the most blameless life yea of all Christians Bonaventure saith that no man knowes that he has no sin but by the revelation of Gods Spirit I will not doubt but many of these were pious learned and good men insomuch as Alexander Hales said of his Scholar Bonaventure Profectò puto in Domino Boneventura Adamum non peccasse I think that Adam sinned not in Master Bonaventure Nor do I doubt but that they all or the most of them fought the good fight of faith But I doubt whether many of them had laid hold upon the eternal life so far as to have attained unto the dispensation of the Spirit And therefore we may beleive that they speake many of them their own experiences and found daily temptations from without and corruptions within That which the Philosopher spake touching the authorities of others brought against him give me leave once more to use his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though all these be my friends it s an holy thing to honour the truth before them That we may the better understand this we must know that sin against God is considerable according to the three dispensasions of the Father Son and Spirit As to the first of these Man by his fall is become far estranged from his God deeply revolted and at a great distance from him For so God is a Spirit and spiritually minded and opposite unto man who is flesh and blood and fleshly and ungodly minded And man on his part would never return or be reconciled unto God did not the Lord extend mercy love and goodness unto the fallen man were he not in Christ reconciling the world unto himself 2 Cor. 5.19 did he not allure and draw him to himself Joh. 6.44 When therefore God the father by his law so called Psal 40.8 raised up in the fallen man and testifying against him Psal 78.5 Psal 78.5 corrects him informes and instructs him to amendment of life and man meantime neglects and respects and opposeth this attraction and drawing of the Father and knowes not or duly considers not that this goodness of God â—eads him to repentance Rom. 2.4 This is the sin against the Father which upon repentance at the teaching of John is forgiven unto men But when now we are by the discipline of the Father brought unto the Son and look on him whom we have pierced who hath suffered for our sins the death of the Cross and he now begins to arm us with the same minde we are yet in great ignorance and weakness as 1 Cor. 2.3 and when he drawes us we draw back when he would we will not The contention is long between the house of David and the house of Saul In many things we offend all Nor can we say that we have no sin until the Spirit be powred from on high until we be born from the dead until death be swallowed up in victory until we have fellowship with the Father and with his Son Jesus Christ Of this progress very much might be spoken which I reserve for a fit opportunity if the Lord shall give it Meantime a few words are enough to the wise Whereas therefore little notice hath been taken and in these dayes much less of the three dispensations and states of men in the Father Son and Spirit that there is a sin against the Father and against the Son those children of the Father who have their sins forgiven them through his Name and are now brought unto the Son and grown so strong in him that they overcome the evil one these at length attain to the old age in the Spirit and experimentally know him who is from the beginning This is that state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without sin Such an estate is possible and attainable through the grace of God and his holy Spirit that men may be without sin All believers yea even they who dissent and agree not unto this truth yet by consequence even they themselves confess it For who is there that does not acknowledge that communion and fellowship with God and Christ is possible which yet cannot be while men walk in darkness Do not all agree that its possible we may be partakers of the divine nature We have the promise of God for it 2 Pet. 1.4 which yet cannot be until we have escaped the corruption that is in the world through lust Do not all the faithful believe this that they are in Chrict and Christ in them Otherwise they are reprobates saith S. Paul 2 Cor. 13.5 Now he who saith he abides in him ought himself so to walk even as he walked 1 John 2.6 and his walking was without sin Do not all believers hope to inherit eternal life This is put upon this condition if ye by the Spirit shall mortifie the deeds of the body ye shall live Rom. 8.13 Is not the Lord Jesus Christ our example for this very end 1 Pet. 2.20 21. They therefore are much to blame who abuse this Scripture which S. John applyes to little children in Christ 1 John 2.1 and extend it even unto all Christians in all their spiritual ages And whereas the Apostle makes use of it to express presumption there are who abuse it to harden men and make them despair even to be saved from their sins It s a Scripture almost in every mans mouth as frequently used or abused rather as any except that which is indeed no part of holy Scripture That the most righteous man that is sins seven times a day They mean Prov. 24.16 which we are taught to sing in the Complaint of a sinner and tell the God of truth an untruth For in the place named there is no mention of falling into sin but into misery and affliction and that not seven times a day but only seven times and what is that to this purpose O beloved How much better were it to enure our selves to such Scriptures in our discourse one with another as might encourage and hearten us toward the subduing of our sins many such Scriptures there are in this Epistle These things I write unto you little children that ye sin not He that saith he abideth in him ought himself so to walk as he walked 1 John 2.6 He that hath this hope purifies himself 1 John 3.3 Faith is the victory that overcomes the world and many the like Thus men are by little and little drawn out of the kingdom of darkness into the light of life whereas such speeches as these In many things we offend all If we say we have no sin c. Though true if rightly used they plunge men more and more in darkness insomuch that they beleive not that they can come out of darkness Job 15.22 Come we to the Second Point Their Reason who so say They who say they have
was a perfect man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ours turn a plain man Gen. 26.5 Abraham obeyed my voice and kept my charge my Commandements my Statutes and my Lawes Exod. 24.3.7.8 All the words which the Lord hath said will we do c. Deut. 4.2 Ye shall not adde unto the word which I command you neither shall you diminish from it that ye may keep the Commandements of the Lord your God which I command you And Chap. 12.32 What thing soever I command you observe to do it c. and Chap. 28.14 and thou shalt not go adside from any of the words which I command thee this day c. Deut. 30.8 And thou shalt return and obey the voice of the Lord and do all his Commandements which I command thee this day Josh 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel Judges 5.31 Let them who love him be as the Sun when he goeth forth in his might 1 Kings 15.5 Because David did that which was right in the eyes of the Lord and turned not aside from any thing that he commanded him all the dayes of his life save only in the matter of Vriah the Hittite And Verse the 14. Asa his heart was perfect with the Lord all his dayes Chap. 18.21 If the Lord be God follow him but if Baal follow him 2 Kings 23.25 Like unto him was there no King before him that turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses c. Job 1.1 Whose name was Job and that man was perfect and upright Chap. 8.20 Behold God will not cast away a perfect man c. Chap. 27.5 God forbid that I should justifie you till I die I will not remove my integrity from me The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my perfection Psal 15.2 He that walketh uprightly the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and worketh righteousness and speaketh the truth in his heart Psal 17.3.5 Thou hast proved mine heart thou hast visited me in the night thou hast tryed me and shalt finde nothing I am purposed that my mouth shall not transgress Hold up my goings in thy paths that my footsteps slip not And 18.21 23 24 25 26. For I have kept the wayes of the Lord and have not wickedly departed from my God for all his judgements were before me c. I was also upright Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect before him c. Verse 32. It is God that girdeth me with strength and maketh my way perfect Psal 19.7 The Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple V. 12 13. Cleanse thou me from my secret sins Keep back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect Psal 24.4 He that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor sworn deceitfully 26.1 Judge me O Lord for I have walked in mine integryty Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection I have trusted also in the Lord I shall not slide 37.18 The Lord knoweth the dayes of the upright Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and their inheritance shall be for ever 41.12 And as for me thou upholdest me in mine integrity Hebr. perfection and settest me before thy face for ever 45.13 The Kings daughter is all glorious within her clothing is of wrought gold 51.2 Wash me throughly from mine iniquity and cleanse me from my sin 7. Purge me with hysope and I shall be clean wash me and I shall be whiter then snow 10. Create in me a clean heart O God and renew a right spirit within me 64.4 That they may shoot in secret at the perfect suddenly do they shoot at him and fear not 66.18 If I regard iniquity in my heart the Lord will not hear me 68.21 But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses 73.1 Truly God is good to Israel even to such as are of a clean heart 78.72 So he fed them according to the integrity Heb. perfection of his heart and guided them by the skilfulness of his hands Psal 82.4.8 Arise O God judge the earth for thou shalt inherit all nations Psal 84.11 For the Lord God is a Sun and shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly Heb. In perfection 101. I will sing of mercy and judgement c. See the whole Psalm 103.3 Who forgiveth all thine iniquities who healeth all thy diseases 12. As far as the East is from the West so far hath he removed our transgressions from us 18. To such as keep his covenant and to those that remember his Commandements to do them 105.45 That they might observe his statutes and keep his Lawes Psal 119.1 2 3. Blessed are the undefiled Heb. perfect in the way who walk in the law of the Lord Blessed are they that keep his testimonies that seek him with the whole heart They also do no iniquity they walk in his wayes V. 6. Then shall I not be ashamed when I have respect unto all thy Commandements V. 10. With my whole heart have I sought thee V. 32. I will run the way of thy Commandements when thou shalt enlarge my heart V. 34. Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart V. 44. So shall I keep thy Law continually for ever and ever V. 55. I have remembred thy Name O Lord in the night and have kept thy Law 56. This I had because I kept thy precepts V. 69. The proud have forged a lie against me but I will keep thy precepts with my whole heart V. 101. I have refrained my feet from every evil way that I may keep thy word V. 129. Thy testimonies are wonderful therefore doth my soul keep them V. 166 167 168. Lord I have hoped for thy salvation and done thy Commandements My soul hath kept thy testimonies and I love them exceedingly I have kept thy precepts and thy testimonies for all my wayes are before thee Psal 130.8 And he shall redeem Israel from all his iniquities 138.8 The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Prov. 2.7 He layeth up sound wisdom for the righteous he is a buckler to them that walk uprightly Heb. perfectly V. 21. For the upright shall dwell in the land and the perfect shall remain in it Prov. 4.18 The path of the just is as the shining light that shineth more and more unto the perfect day Prov. 10.9 He that walketh uprightly Heb.
righteousness shall exceed the righteousness of the Scribes and Pharises ye shall in no case enter into the kingdom of heaven V. 48. Be ye therefore perfect even as your father which is in heaven is perfect Chap. 7.18 A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit Chap. 10.24 25. The disciple is not above his master nor the servant above his lord It is enough for the disciple that he be as master c. Matth. 11.30 For my yoke is easie and my burden is light Matth. 12.50 For whosoever shall do the will of my Father which is in heaven the same is my brother sister and mother Matth. 19.17 But if thou wilt enter into life keep the Commandements 21. Jesus said unto him if thou wilt be perfect go and sell that thou hast c. Matth. 21.9 Blessed is he that cometh in the Name of the Lord Hosanna in the highest Matth. 28.20 Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the world Mark 2.17 They that are whole have no need of the Physitian but they that are sick c. Luke 11.36 If thy whole body be full of light having no part dark the whole shall be full of light John 14.15 If ye love me keep my Commandements And Chap. 15.14 Ye are my friends if ye do whatsoever I command you Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit 1 Cor. 2.6 We speak wisdom among them that are perfect v. 16. We have the minde of Christ 2 Cor. 7.1 Let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God Phil. 1.6 That he which hath been beginning a good work in you will throughly finish it until the day of Jesus Christ Phil. 4.13 I can do all things through Christ enabling me Col. 1.25 Whereof I am made a minister according to the dispensation of God which is given to me for you to fulfil the word of God V. 28. Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Chap. 4.12 Epaphras alwayes labouring fervently for you in prayers that ye may stand perfect and compleat in all the will of God 1 Thess 4.1 Furthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more Chap. 5.23 The Very God of peace sanctifie you wholly and your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crown of righteousness c. James 1.4 But let patience have her perfect work that ye may be perfect and and entire wanting nothing 2 Pet. 3.14 Be diligent that ye may be found of him in peace without spot and blameless 1 John 2.1 My little children these things write I unto you that ye sin not c. Chap. 4.17 Herein is love with us made perfect that we may have boldness in the day of judgement Because as he is so are we in this world After this Catalogue might be gathered another as large yea larger speaking the same truth and yet another most large proving by consequence the same things And after that a fourth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mystical names in Scripture also types figures and parabolical and symbolical speeches all which being opened hold forth and evidence the very same things Nor ought this to seem strange since God himself is with us in the work as appears 2 Cor. 13.11 Finally Brethren rejoyce be perfect be of good comfort be of one minde live in peace and the God of love and peace shall be with you As also because since perfection is the end of all the holy Scripture For 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness THAT the man of God may be perfect throughly furnished to every good work 1 Pet. 5.10 Now the God of all grace who hath called us to his eternal glory by Christ Jesus after ye have suffered a while make you perfect stablish strengthen settle you To him be glory and dominion for ever and ever Amen 1 Pet. 5. FINIS A Table of the Sermons contained in this Book their Titles and their Texts 1. THe Law and the Gospel preached from the beginning Gen. 3. v. 15. And I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thine Head and thou shalt bruise his Heel Pag. 9. 2. The Law and Gospel preached unto Cain Gen. 4. v. 7. If thou do well shalt thou not be accepted and if thou doest not well sin lieth at the door and unto thee shall be his desire and thou shalt rule over him Pag. 31. 3. Noah's Legacy to his sons Gen. 9.26 27. And he said Blessed be the Lord God of Shem And Canaan shall be his servant God shall enlarge Japhet and he shall dwell in the tents of Shem and Canaan shall be his servant 4. On the same Text. 5. Imputation of best reputation Gen. 15. v. 5 6. And he brought him forth abroad and said Look now towards heaven and tell the Stars if thou be able to number them and he said unto him so shall thy seed be And he believed in the Lord and he counted it unto him for righteousness Pag. 135. 6. A prudent wise is of the Lord. Gen. 24. v. 44. And she say to me Both drink thou and I will also draw for thy Camels let the same be the woman whom the Lord hath appointed out for my Masters son Pag. 161. 7. The dressing of and due address unto the Paskal Lamb Exod. 12. v. 9. Eat not of it raw nor sodden at all with water but rost with fire his head with his legs and with the appurtenance thereof Pag. 203. 8. Gods meeting with men in their own way Levit. 26. v. 27.28 And if ye will not for all this hearken unto me but walk contrary unto me then will I walk contrary unto you also in fury Pag. 323. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The Dispensor of divine mysteries Numb 4. v. 19 20. When they approach unto the most holy things Aaron and his sons shall go in and appoint them every one to his service and to his burden But they shall not go in to see when the holy things are covered lest they die Pag. 375. 10. God keeps his time though men be out of tune Numb 14. v. 34. After the number of the dayes in which ye searched the
to be understood here the Prophet more fully expresseth himself Hos 13.4 I am the Lord thy God from the land of Egypt and thou shalt not know a god besides me Let us then lay these together Moses saith that from the Mount Horeb or the Law the people stript themselves of their ornament the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is singular For from the work of the Law upon men they begin to put off their own ornament their own righteousness their own holiness The people had adorned themselves as a Bride to enter covenant of mariage with their God Exod. 19.10 11. Which done their first national sin was spiritual adultery with the Egyptian Apis an Ox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most powerful god to the Egyptians saith Aelian or a Calf which they made in Horeb and worshipped the molten Image Exod. 32.4 5 6. Psal 106.19 Whence by metaphor taken from an Ox which being head-strong shakes off the yoke the Lord first calls this people stiff-necked from their worship of the Egyptian Ox Exod. 32.9 and 33.3 And often he afterward mindes them of this idolatry by calling them stiff-necked and by metaphor from an unthankful Calf kicking the Dam Jeshurun waxed fat and kicked Deut. 32.15 According to a like metaphor Plato said that his ingrateful Scholar Aristotle was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fole Notwithstanding this great sin the people were yet in their Holyday-clothes Tanquam re bene gestâ as if they had kept a Feast to the Lord as Aaron caused it to be proclaimed Exod. 32.5 And the Priests oftentimes have made Calves even of themselves to please the people Populo ut placerent quas fecissent fabulas And at this day too many think by their forms of godliness their bravery of Religion to serve God and Apis God and Mammon God and the Devil and their own lusts together as the Apostle makes application of this example Be not ye Idolaters as were some of them as it is written The people sat down to eat and to drink and rose up to play 1 Cor. 10.7 In this case the Lord though he knowes all his own works and ours and the events of them yet he would seem not to know what to do with such a people but utterly to consume them Unless from the work of the Law upon them they strip themselves of their ornament their own righteousness which they have taken on Consider this who ever thou art spiritually minded Reader Omnia in figura contingebant illis all things befel that people in figure and were written for our admonition especially this story as hath been shewen Would we that the good spirit of our God should be with us and destroy our spiritual enemies and lead us into the land of Righteousness which was in figure here mainly desired as appears v. 3.4.12 16. Let us then not pride our selves in a robe of righteousness or pompous ostentation of holiness which we have either chosen and clothed our selves withal or such as hath been imposed upon us by others while our Idols are yet erected and set up in our hearts lest the Lord consume us ver 5. But knowing the terrour of the Lord let us begin from Mount Horeb even from the holy Law and the holy fear wrought in us thereby Exod. 20.20 to devest our selves of our false righteousness whereof the Spirit at this day reproves the World John 16.10 And let us lay our selves low before our God and put on Sackcloth that is be clothed with humility 1 Pet. 5.5 See the good effect of such humiliation from legal terrour in that loose debaucht Heathen King of Nineveh and how it won upon his favour He arose from his Throne and laid his robe from him and covered him with Sackcloth sat in Ashes Jonah 3.8 See it in a foolish King Rehoboam and his people 2 Chron. 12.7 See it in an idolatrous and a bloody King Ahab 1 Kings 21.29 the good God spared them all And if thou begin from Mount Horeb from the work of the Law humbling thee and put off the rags of thine imaginary righteousness thou shalt see the like effect in thy self Let us hear S. Peters counsel Humble your selves under the mighty hand of God that he may exalt you in due time So will he be with us and go with us and subdue our enemies in us and his good Spirit will lead us into the land of righteousness O that this were come to pass in every one of our souls Thou shalt make the dishes thereof and the spoons thereof It is true Exod. 25. Ver. 19. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latitude of it may signifie a Spoon as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies what is crooked or hollow and so Pagnin here renders the word Coclearia Spoons As also Numb 7.14 the Princes of Israel offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn Spoons and Jer. 52.18 19. Whether the word be rightly rendred or not will appear if we enquire to what end and use these Spoons were made surely to hold the Frankincense which was to be put upon the Table of Shew-bread as appears Levit. 24.7 And therefore everyone of the twelve Princes offered his Spoon full of incense This cannot be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these and other places as may appear by these reasons 1. A Spoon was no proper vessel for the Incense but that which the Latins saith Festus call Acerra vel dicunt arculam esse thurariam scilicet ubi thus reponehant a little vessel wherein they put Franckincense Vatablus having rendred the word Coclearia Spoons he explains it by thuriâ—ala in quibus ponebatur thus Boxes wherein Incense was put So likewise the old Greek Glossary hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acerra thuribulum a receptacle for Franckincense 2. Moses having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessels for Franckincense he addes the covers thereof Now it is not likely surely it is not usual that Spoons have their covers made for them If they be not Spoons what are they The Italian hath as also Hieron cups but in the margent incense-vessels And the French Bible having Spoons in the Teâ—t explains the word by vessels of incense in the margent Piscator turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ranchpfenlin which he explains A vessel wherein men put incense As for an English word to answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s easier to shew what they are not then properly and in one English word what they are We may till we can express the word better be content with Incense-vessels The Lord hath his Table in the Holy and hath furnished it richly and plenteously with dishes of shew-bread the figure of the living bread or the bread which is the living Word that came down from heaven John 6.32 33. and with bowls for wine that we may drink into one spirit 1 Cor. 12 13. with Incense-vessels also that partaking
of the plenteousness of Gods house and so shewing forth the death of the Lord Jesus the incense of our prayer may without seeking applause of men Matth. 6.5 or wandring of the minde by right and single intention be directed unto God until Christ come to be our life 2 Cor. 11.26 For therefore we alwayes bear about in our body the dying of the Lord Jesus that the life also of Jesus may be made manifest in our body For we who live are alway delivered unto death for Jesus sake that the life also of Jesus may appear in our mortal flesh The Lord vouchsafe so great grace unto every one of our souls Keeping mercy for thousands Exod. 34. Ver. 7. forgiving iniquity transgression and sin The words contain a part of Gods Name revealed unto Moses The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the first letter extraordinary great whereby the Lord shews wherein and in whom he shews mercy viz. in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that springet that sprout of righteousness by whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saveth us Of whom the Prophet speaks Esay 11.1 There shall come forth a Rod out of Stem of the Jesse a Shoot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ill turnd by our Translators a Branch Do we call that a Branch which growes out of the Root of a Tree or rather a Shoot or Sprout shall grow out of his roots that is Christ as the Chald. Par. turns it Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King shall come forth of the sons of Jesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Christ shall be anointed of his sons sons What is here rendred Forgiving is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is properly 1. Bearing and 2. Bearing away 1. Bearing So the Prophet Esay 53.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare the sins of many As indeed he doth in us and that with great patience and long-suffering saith the Apostle 2 Peter 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is long-suffering toward us 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also bearing away So Vatablus confesseth in his marginal notes that it is in the Hebrew Auferens though he puts Condonans in the text Hierom also hath Aufers thou takest away So likewise the French Bible and the Spanish Munster also and one Low Dutch translation And so the LXX render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking away sins and iniquities And the LXX translation is constant herein For where Moses beseecheth God to make good this his Name unto his people Num. 14.17 18. the same words are repeated both in the Hebrew and in the LXX And great reason there is for this translation For it is more glorious unto God to take away sin then only to forgive it both in regard of the act because to cleanse is a greater work then to pardon only 1 John 1.9 He is faithful and just to forgive us our sins and to cleanse us from all our unrighteousness And also in regard of the Agent For it is God alone who can take away sin whereas a man can forgive sin against himself and is bound so to do Matth. 6.14 15. and 18.32 33. Mark 11.25 26. Besides Forgiveness of sin doth not enter us into eternal life but the taking of it away and cleansing us from it Hos 14.2 Take away iniquity and receive us graciously The former must be done before the later Otherwise there should some unclean thing enter into the holy City which is everlastingly excluded Rev. 21.27 Consider these reasons well who ever thou art for they are of moment and of nearest concernment to thine immortal soul that it be cleansed from all pollution Consider also who bears thy sins in thee and would bear them away from thee didst thou not hold them fast and refuse to part with them Jer. 8.5 Take heed that thou abuse not this Name of God so full of clemency goodness and long-suffering remember Laesa patientia fit furor patience overcharg'd becomes fury Thou art now under the kingdom and patience of Jesus Christ Râ—â— 1.9 And thou hast long known the meekness and gentleness of Christ 2 Cor. 10.1 Beware of their resolution who harden themselves against him that they may know his meekness and prove his patience Wisd 2.19 lest that come to pass unto thee which befals all such as neglect the present pretious and blessed opportunity of grace offered them lest thou abuse the patience and meekness of the Lamb and be made sensible when it will be too late to prevent it and be forced to feel the wrath of the Lamb Revel 6.15 16 17. Take notice also as of this part of Gods Name that be bears and bears away iniquity transgression and sin so of that other part of his Name also which next followes that he will by no means cleanse the guilty that he will visit the iniquity of the fathers upon the children to the third and fourth generation Learn also to pray not only for pardon and forgiveness of sin while yet thou livest in sin and thinkest it impossible to live otherwise but also for the purifying and cleansing of thy sin So the Prophet instructs Israel to pray O Israel return unto the Lord for thou hast fallen by thine iniquity Take with you words turn to the Lord say unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take away all iniquity and receive us graciously c. Hos 14.1 c. So will the good God heal our backsliding and love us freely and his anger shall be turned away from us and he will make good his Name of grace unto us and the Lamb of God shall bear and take away all our sins O that that were come to pass Leviticus IF his offering be a burnt Sacrifice of the herd Levit. 1. Ver. 3. let him offer a male without blemish he shall offer it of his own voluntary will c. I deny not but what is here turn'd without blemish answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX But since the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies not only privatively without blemish but positively also perfect and having all inward and outward accomplishments without defect without redundancy Since also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macula a spot or blemish whereas no blemish or spot in the skin of the beast to be sacrificed made it unfit for the service but some other default or superfluity such as we finde Levit. 22.22 Lastly since Christ himself was hereby typified according to Hebr. 9.13 14. The Translators might have afforded a type of Christ this epithet of perfect though they hardly afford it unto any of those who are Christs without some allay or other in the margent What is here rendred of his own voluntary will is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be as well for his favour that is for the obtaining favour to himself from the Lord. For the office may be referred
our souls Jer. 6.16 Let us hasten to that unity that one Commandement that day of love Let us hasten the coming of that day that one day Zach. 14.7 8 9. It s a strange exhortation but it s the Apostles 2 Pet. 3.12 We rather say Phosphore redde diem we wish for the day Acts. 27. That the day would hasten to come to us not that we should hasten to the coming of the day But such is the goodness of the Sun of Righteousness that he shines alone in his Saints as Apollo and Sol the Sun have their names from shining alone saith Macrobius when his day-light appears He then contracts all that multiplicity of starlight into himself For as the multitude of Stars were made in the firmament of heaven and every one of these contributed its share of light unto the World before the Sun was made Even so the multitude of Lawes and every respective Commandement gives light unto the man until the day begins to dawn and as the day-light appears one Star after another disappears and still they become fewer and fewer until the Day-star that is the Sun according to the Syriac ariseth in our hearts 2 Pet. 1.19 If the Priest Levit. 4. Ver. 3. that is anointed do sin according to the sin of the people The words rendred as they are make a good sense according to that of Hos 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the people so the Priest But it is not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more frequently used in Scripture for the expression of similitudes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most-what rather notes a motion toward some end as Judges 8.27 Gideon made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an Ephod 2 Sam. 2.4 They anointed David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chal. Par. turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should be King And of like nature is this Scripture If the high Priest so the Chaldy Paraphrast and the LXX here understand him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin to the guilt of the people or to the sin of the people to make them sinful and guilty So the Chald. Par. If the great Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin to the sin of the people and the LXX clearly render the words so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the high Priest being anointed sin to cause the people to sin or that the people sin Which must not be understood not on set purpose for then it could not be a sin of ignorance which in this Chapter is principally intended but a sin of malitious wilfulness which admits of no Sacrifices Hebr. 10.26 but deserves outting off Num. 15.30 So Hierom also turns the words Delinquere faciens populum making the people sin So Vatablus and the Tigurin Bible Piscator also both in his High Dutch and Latin Translation turns the words thus If the Priest so sin that he brings a guilt upon the people So likewise Diodati if the chief Priest so sin that the people is made culpable To the same purpose Luther three Low Dutch Translations There are also two of our old English Translations that of Coverdale and another which so render the words Tremellius speaks home to this purpose If the Priest who is anointed sin ad reatum populi to make the people guilty which he explains by leading them into guilt giving them matter of offending either by doctrine or example And he confirms this Translation with a parallel Scripture 1 Chron. 21.3 where Joab saith thus to David urging him to number the people why shall it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a guilt unto Israel And Castellio having turn'd the words si deliquerit in noxiam populi if the Priest shall sin to the offence of the people he explains it in his Annotations Cujus delicto c. by whose fault the people may be made guilty as the disease of the head or other member reacheth to the whole body and as Achats and Davids sin hurt all the people And this translation may be confirmed by the constant tenor of the Scriptures which blame not the people for the sinnes of the Priests or of the Prophets as the other translation doth but the Priests and Prophets for the sinnes of the people Thus for the sin of Eli's sons the Priests the people abhorred the offering of the Lord 1 Sam. 2.17 as he tels them ver 24. Ye make the Lords people to transgress And the Prophet out of compassion toward the people he tels them O my people they who lead thee cause thee to erre Esay 3.12 and the like Chap. 9.16 And Jer. 23.15 From the Prophets of Jerusalem is prophaneness gone forth into all the Land and 9 10 11. The adultery swearing or cursing and violence of the people is laid to the Prophets and the Priests charge And the Prophets and Priests are said to have shed the blood of the just in the midst of Jerusalem Lam. 4.13 that is by their sins they occasioned them to be slain as Ezech. 13.19 they are said to slay the souls that should not die Yea that whole Chapter is on this argument And very often elsewhere the Lord takes up the same complaint against the Priests and Prophets Whence it appears that their sin is peccatum peccans a brooding sin which makes the people sin and becomes exceeding sinful Let them sadly consider this who I hope out of ignorance as being themselves deceived by their Authors whom they follow teach the people such doctrine as not accidentally and occasionally but directly and per se causeth them to sin such is that catechetical doctrine That no man is able either of himself or by any grace received in this life perfectly to keep the Commandements of God but doth daily break them in thought word and deed Surely the people to whom the Law was given first thought themselves able to keep it as appears Exod. 24.3.7 8. Nor did Moses blame them for promising so to do but he directs them how to keep it Deut. 30.6 7 8. 14. Other Scriptures sound the same thing Psal 119.1 2 3.6.10.32 c. and 130.8 and 138.8 Prov. 2.7 beside manifold more Scriptures It is true that no man is able of himself either to think a good thought 2 Cor. 3.5 or repel an evil But is not this a disparagement unto the Spirit of God that no man should be able by any grace received in this life perfectly to keep the Commandements of God but doth daily break them in thought word and deed I shall instance but in one Scripture If what is there delivered be true what then is meant by the Apostle Rom. 8.3 4. God sent his Son in the similitude of sinful flesh and for sin condemned sin in the flesh that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Is God the Father and Son utterly frustrate of their end so
abominable things Psal 14. He looked for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement Esay 5. v. 7. and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scab a Spot of Leprosie and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness and behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cry the Spirit of God abhors not such elegant Paranomasia's and Allusions Esay 5.7 Moses looked for an upright people as God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upright ver 4. but behold they are become a crooked and perverse generation All the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the marks and characters which are tokens of Gods sons they were worn quite out depraved and lost the true image of God corrupted and marred instead of the righteousness of God he findes spots blemishes defilements in lieu of Gods rectitude uprightness he finds obliquity crockedness perverseness So that in the Text we have these Axioms 1. The people corrupted themselves 2. Their spot is not of his Sons 3. They are a perverse and a crooked generation 1. As to the first of these They have corrupted themselves The words are in the Singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath corrupted himself Howbeit since the people of Israel are here understood as a collective of many the Scripture speaks both wayes and the sense will amount to the same Let us therefore inquire into the object of this corruption and the corruption it self There is a difference concerning the object of this corruption For whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether we should understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly and so understand God as Hierom turns the words Peccaverunt illi they have sinned unto or against him that is God as by corrupting his Covenant Or whether we should understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reflexly and reciprocally as our Translators render it They have corrupted themselves or as the word more properly signifies to themselves meaning the corrupt people themselves They have all a good sense and we may make use of them all As for the corruption it self The word here used signifies all manner of destruction and is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterly to corrupt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy and by many other words they express what is in the Text to corrupt But more especially the word signifies to sin and commit iniquity and therefore the LXX turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do unjustly as Moses speaking of this corrupt people Deut. 31.29 I know that ye will utterly corrupt your selves the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye will do very unjustly And the LXX render the word in the Text by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hierom turns Peccaverunt they have sinned And yet more particularly by this corruption a more particular sin is to be understood and that 's Idolatry as Exod. 32.7 Thy people have corrupted themselves what corruption that was ye finde in the next words They have made them a molten Calf verse 8. and so the Chald. Paraphrast explains this Text. This corruption spreads far and extends it self to the mindes and thoughts of men for so we read of men of corrupt mindes 2 Tim. 3.8 and thence to their words Eph. 4.29 and to their doings Ezek. 16.47 The Philosophers define corruption a substantial mutation a change of the nature which is opposite and contrary to generation the other substantial mutation And if we apply it unto our present business it 's a change of the man from his true manlike nature Eccles 12.13 viz. from the fear of God and keeping His Commandments from the truth righteousness holyness and uprightness of God This corruption we see 2 Cor. 11. v. 3. is a substantial mutation But how came this people to be corrupted surely corruption begins with the thoughts And therefore the Woman was tempted and first corrupted And I fear saith the Apostle lest as the Serpent beguiled Eve through his subtilty so your thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be corrupted from the simplicity that is in Christ 2 Cor. 11.3 The thoughts corrupt the life the will and affections and so we read that the old man is corrupt by deceitful lusts Ephes 4.22 1. Take notice by what foul names the holy Scripture represents our sins unto us as here under the name of corruption so 2 Pet. 2.19 and in the fore-named Chapter by mire and vomit afterwards in the Text by spots and blemishes crookedness and perverseness elsewhere by the menstruous cloth of an unclean Woman putrefaction of sores the excremont of a man Prov. 30.12 And scarce shall we meet with any thing odious to our fansie from which sin borrows not a name to shew how the Lord hates it and would also that we should hate it 2. Corruption supposeth integrity For whatsoever is corrupted was at first sound and whole whatsoever is fallen it sometime stood If man therefore be corrupted he was sometime whole and sound Consider we therefore the man under both these conditions before and after his corruption 1. Before it And then behold O man the purity and integrity of thy primitive estate The generations of the World were healthful and there is no poyson of corruption or destruction in them Wisd 1.14 This was no doubt an honorable estate wherewithal the Man was invested even with Christ the honor that cometh of God onely Iohn 5.44 1 Pet. 2.7 But man being in this Honor understood not but became like the Beasts that perish Psalm 49.12 20. Whence wicked men are called Wolves Dogs Foxes Bears Lions c. as acting according to the bestial principle of life 3. A wicked man is the very worst of all living creatures and the reason is because being yet intire and uncorrupt he is the best and therefore being corrupted he is the very worst Corruptio optimi est pessima the corruption of that which is the best is the worst of all What a dangerous companion is a wicked man to himself He loves not himself but corrupts and destroyes himself How dangerous a companion is a wicked man unto another Can he love another who hates himself can he preserve another who destroyes himself Yet its strange how carefully men shun one who hath the Poul disease or the Plague or some other infectious malady yet fear not intimate conversation with men of corrupt mindes yea life and manners Yea we are wont to warn our children lest they have society with such as may infect their bodies or early corrupt their thoughts yet meantime we consider not that both they and our selves have the poyson of corruption in us as vain thoughts which are destructive Jer. 4.14 Justly are they hence to be reproved who are self-corrupters How much more are they to blame who corrupt and destroy others whether in body or soul The Spirit of God is so tender of the natural life that it allowes not a will or affection toward the taking it away from another He that hates his brother is a
murderer Much lesse ought any man to actuate such a wicked affection no not for any price The Lord denounceth a curse against such an one Cursed be he that taketh reward to slay an innocent person This Translation doth not fully express the Hebrew text Deut. 27. v. 25. for what is rendred an innocent person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not expressed at all in the Translation I wish it were thus rendred Cursed be he that taketh or is taking in the Participle a reward to smite or slay the soul the innocent blood or blood of the innocent so that the soul and innocent blood or blood of the innocent should be joyn'd by Apposition So we read them put together Gen. 9.4 But flesh with the life thereof which is the blood thereof ye shall not eat The words are better understood by apposition without the supplement but flesh in or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life or soul thereof the blood thereof ye shall not eat Where life or soul and blood are to be understood as the same thing For the blood is such a vehicle of the soul that it s often said to be the same with it If the natural life be so pretious how much more pretious is the spiritual life The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the soul And how little is it regarded by most men how they corrupt others by their lewd examples by corrupt doings Ezech. 20.44 by corrupt communication by wicked counsels What a brand is that upon the name and memory of Jeroboam that he made Israel to sin How neerly does this concern those who by their office and place are to give ghostly counsel unto others How dreadful will their account be who take reward to slay the souls that should not dye and save the souls alive that should not live by their lying to Gods people who hear their lyes Ezech. 13.19 How careful and watchful are men especially over any one in relation unto them if by deep melancholy or Vi morbi by force of a disease he attempt to lay violent hands upon himself but how many wilfully corrupt and destroy themselves how many are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murderers soul-murderers their own and others Yet such a Cainish generation we live in that almost every man thinks it strange that he should be his brothers keeper Gen. 4.9 when yet in the creation God gave every man commandement concerning his neighbour Ecclus 17.14 These are the corrupting sons Esay 1.24 who plunge themselves and others in the pit of corruption Let us endeavour to get out of this pit There is a dispute hotly pursued at this day touching our fall whether it came to pass through one person or whether every one falls in his own person which controversie concerning our fall I believe not so necessary as our endeavour to arise from our fall A company of people fell into a pit and when many reasoned and disputed how they came there one wiser then the rest advised them for the present to leave off that question and rather to finde means how they might get out Surely all have sinned and are come short of the glory of God But how shall corruption inherit incorruption 1 Cor. 15.50 We cannot otherwise receive incorruption and immortality unless we be united by Faith Hope and Love unto incorruption and immortality saith Irenaeus Faith in the operative power of God raiseth us up from the dead Col. 2.12 Without this Faith corrupt men abide in the pit of corruption who will not believe to return out of darkness Job 15.22 But as the Son of God could not be held by the pains or as it is in the Syriac the bands of death but according to what was prophesied of Him Thou wilt not suffer thine Holy One to see corruption The like may be said of those who believe in the operative power of God who raised up Christ from the dead The Lord will not suffer his holy or rather merciful ones to see corruption The word there rendred Holy one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not properly holy but merciful and so Pagnin and others render it Psal 16.10 And although the Apostle applyes the words in the singular number unto Christ Acts 2.27 yet the word in the Psalm is in the plural number Thou wilt not suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy merciful ones to see corruption as being understood also of those who are Christs and raised with him Per motum antityprae by conformity unto their Head from death to life from corruption unto incorruption without spot and blameless whereby they are declared to be the sons of God as they who corrupt themselves are not For 2. Their spot is not of his sons This is the depravation of the second divine character and image of God his righteousness which is stained by the spot of iniquity The word Spot is but once in the Hebrew text which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word sounds thus Non filiorum ejus macula illorum that is Their spot is not of his sons I doubt not but herein as elsewhere our Translators did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were much biassed by their private opinion That there must some spot remain in the sons of God For by this Translation they strongly intimate That there are different spots some of Gods Sons others of the Heathen As expresly some have explained these words by distinguishing two kindes of spots the one of infirmity the other of malignity So prone men are to retain any blemish and to get authority for it out of the word of God As some out of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn abominable idolatries 1 Pet. 4.3 they have hence distinguished idolatries into two sorts some abominable others not abominable whereas indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common adjunct unto all idolatry This fraudulent collection some have observed who yet will not see the like done by themselves and others of their party when without ground they so distinguish spots nor have they authority from any Translation either French Italian or Spanish High or Low Dutch or any of the Latin or old English Translations The reason why this Spot cannot be of his Sons may appear from consideration of the most holy God whose sons they are As also in regard of their patern the Son of God unto whose image they are predestinated to be conformed Rom. 8.29 As also in respect of the inheritance undefiled whereunto the Father hath begotten them 1 Pet. 1.3.4 and which they cannot enter into who are defiled Revel 21.27 Observe hence what an excellent people are the true and genuine sons of God They are without spot and blameless 2 Pet. 3. These sons do Patrizare they are like their Father holy as he is holy pure as he is pure merciful as their heavenly Father is merciful For so the Lord is 〈◊〉